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PREFAGE 



THE discoveries of valuable ancient manuscript 
in the Desert of Gobi and later finds in the 
Plateau of Thibet have led us to add to the 
Pearls published in the Mazdaznan during the 
years of 1907, 1908 and 1909. These Fragmentary Writ- 
ings have aroused so much favor among men of learning 
that we have felt encouraged to continue in this oft-time 
great task of clothing a rhetorical thought in more simple 
language, abbreviating lengthy discourses and present 
them in a more concise form. Ainyahita constitutes the 
subject matter of friendly discussion in as great a measure 
as the Rubaiyat. To familiarize one's self with 
Ainyahita one must read her and study her. To the 
Avestan she proved a subject of worship, to the Greeks 
one of laud. 

In the fervent hope that each Pearl may grow m 
value with each recapitulatory reading and shower Bless- 
ings of Wisdom upon every Student, 

We remain, most humbly, 



3^1 



Copyright Entered 

with the 

Library of Congress, 

Washington, D. C. 

In the Year of 

Nineteen-hundred and thirteen 

By 
Dr. Otoman Zar-Adusht Hanish 



Ltin 11-11X^0 



^ 



INDEX 



PEARL TITLE PAGE 

5 



I Mazda and Ainyahita 

II Ainyahita in the Presence of Mazda 

III Ainyahita and Her Relation . . 

IV Ainyahita and Her Good Thought 

V Ainyahita on the Battlefield . . 
VI Ainyahita and her Fravashis . . 

VII Ainyahita and the Lord of Hosts 

VIII Ainyahita at the Shrine of Mana 

IX Ainyahita and the Ancient of Days 

X Ainyahita and the Serpent . . . 

XI Ainyahita and the Resurrection . 

XII Ainyahita and the Shadow . . . 



17 
31 
39 
48 
57 
65 
71 
81 
87 
97 
107 



XIII Ainyahita and the Rock of Ancestry 119 

XIV Ainyahita and her Elementals . . . 123 

XV Ainyahita and Earth's Redemption . 133 

XVI Ainyahita and the Voice .... 141 
XVII Ainyahita in her Prayers .... 147 

XVIII Ainyahita and the Spirit of the Earth 153 

XIX Ainyahita and the Spirit of Adjustment 159 

XX Ainyahita and Mithra 167 

XXI Ainyahita and the Spirit of Ancestry 177 

XXII Ainyahita and the Lord's Annointed . 183 

XXIII Ainyahita and the Lord of Lords . . 187 







PEARL ONE 

DAAZDA tAND MNYAHITA 
CHAPTER I 

WHERE the Sanpu* gradually increases in 
velocity and pays its foaming and sizzling 
waters as a most holy tribute unto the 
Brahmaputra; there where Father Sot\ at 
the early hour of morn peeps out of the 
corner of his eye into the narrow plain walled by 
gradually rising mountains on either side with the 
everlasting snow cap of Vafaromand^ reflecting the 
golden rays of the liberal sun to the valleys below; 
there where the clouds meet as if in conference of 
an approaching war, but immediately separating in oppo- 
site directions as if pursued by furies; where the stars 
peep thru the violet-tinted windows of the firmament 
suspiciously, yet curiously watching the waxing and waning 
of the moon upon her course around the fleecy lamb 
clouds, while the treetops dodge their crowns in Asbtat, § 
self-defense, before the hoofs of the swiftly galloping steed 
upon whose back rides Vat,\\ the blind majesty of winds; 

* Sanpu or Sanpo: A chief arm of Brahmaputra River in Thibet. 

t Father Sol: The Sun. 

J Vafaromand, or the snowy mountain chain. Its most prominent peak 
towers over 9,000 feet above all other mountain summits, offering a most 
overwhelming spectacle with its vast snow fields, glaciers, crags and dips. 
The extending- chain groups mountains varying- between 18,000 and 28,000 
feet. It was not customary in early days to name each peak separately, but 
to group a number of them under the name of the one that showed strange 
characteristics; the same as early astronomers did not name each star, but 
grouped into constellations, numbering them according to right ascension. 
Vafaromand is said to have grown out of the Aparsin ridge or Hindu-Kush 
and to extend toward China. 

§ Ashtat, Astad or Arstat: Genius of Truth, Truthfulness, Rectitude, 
thus creating the power of self-defense. '. 

I! Vat or Bad: Beneficent Wind, Breeze, Breath. 



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yea, there, even there, where the cow grazes upon a thou- 
sand hills, carrying the urn of plenty at the hour of twilight 
to the home of her protector, and the grain adds in num- 
bers and size of ears under the influence of Mob* the be- 
stower of the seed of growth, and 7zr,t the dispenser of 
rains; there where the currents of two rich bodies of waters 
meet to flow side by side turbulently for a season and then 
again peacefully only to lose their identity where the Sea King 
rules supreme; there upon a terraced plateau of Nature's 
amphitheatre stood a lowly, humble dwelling, like an ob- 
ject forgotten to be removed from a stage, yet an object to 
be remembered for all times to come and to be handed 
down traditionally from generation to generation as a 
jewel of man's spiritual acquisitions. 

2. This little dwelling place contained the crystallization 
of Nature's untiring efforts, a pearl of pearls, a gem of 
heaven and earth — Ainyahita.J She had not even reached 
her first teens when, clothed in her customary kosti y § 
she stood with her beautiful body, facing the rising 
Sun, with outstretched hands to receive her morn- 
ing blessing. There she stood arrayed in the constantly 



* Mah, Moh or Mon: The intelligence of the moon, that keeps in it the 
seed of the kine, and gives wealth, riches, prosperity. 

t Tir or Tistra: The star Sirius, which is said to produce rain. 

+ Ainyahita's dwelling - place must have been somewhere in the south of 
Thibet. After her death Ainyahita, or Ardvl Sura Anahita, became the cele- 
brated goddess of the waters in the Avesta. There she is called the hea- 
venly spring from which all waters on the earth flow down. Her fountains 
are on the top of the mystical mountain, the Hukairya, who hides his face 
and crown in the star region. 

§ Kosti : The sacred girdle ; must be worn by every Parsi man or woman 
from their fifteenth year of age. It is the badge of the faithful, the girdle 
by which he is united with Ormazd (Mazda) and with his fellow-believers. 
The Kosti consists of 72 interwoven filaments and should three times cir- 
cumvent the waist. To Mazdayaznian the Kosti Is still of greater signifi- 
cance. It was originally worn around the waistline and upon the skin to 
ever remind one of the close relation of the two natures of man, the gen- 
erative and the regenerative. He who wears the Kosti, ever keeping pure 
and undefiled. never needs to fear Karma, as the cord is the tie that binds 
us thru royal blood to the Infinite. 




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changing colors of the swiftly riding Asba* before her 
and a mass of golden hair touching the ground behind 
her, with eyes as blue as an azure sky, cheeks as 
crimson as the flames of a midday sun and lips as rosy 
as summer's dawn. Pure was her body, purer than 
the fresh fallen snow of Hyimalaya,t so pure that even the 
lilies of the valley hid their heads in shame before her and 
the peaks of snow-capped mountains played hide-and-seek 
behind the clouds when she appeared. So beautiful, so radi- 
ant was Ainyahita that even KhorshedX upon his thousand 
and tens of thousands of swiftly galloping steeds halted 
and changed his course for fear of losing his hold upon the 
hours for the day. 

3. When Ainyahita placed her foot upon a rock it would 
at once develop eyes and pleadingly gaze into her own, 
asking for hope, while ledges would tear themselves loose 
from their mountain range to which they had been fas- 
tened for thousands of years, and roll pleadingly before 
her feet, asking for a blessing. Ainyahita grew so beautiful 
that altho but a maiden of less than a teen pebbles could 
not resist temptation, but followed her as soon as her eyes 
glanced over the shores of Sanpu, making love to her. 



* Asha or Asha Vahista (now the Parsi Ardibehist) is in his abstract char- 
acter the impersonation of the highest element in Mazdaism, namely: 
"Divine Order and Holiness," and in his concrete character the genius or 
attribute who presides over the mightiest of physical elements, namely: 
"Fire," one of the most powerful and dreaded opponents of Angro 
Mainyus. 

t HYiMALAYAor Himilaya: A chain of mountains between Thibet anc 
India, surpassing in grandeur and awe every other mountain range in the 
world, and stand as a class by themselves unsurpassed. Nearly one thousand 
of these lofty peaks known to survey measure from 20,000 to 30,000 
feet Many more are still unknown to geographical surveys and hundreds 
of these lofty peaks seem to be beyond human reach. 

t Khorshed or Khorshet: The intelligence of that part of the solar re- 
gion that controls the luminary of the Sun in his relation to subordinate 
planets. Khorshed then is the messenger of the light who by virtue of the 
light of Sol enkindles the fire elements of the etheric realms, making 
possible for the earth to view her splendor. The ancients did not believe 
in the much questioned nebular theory, but held that light and life lie 
den in the objects of their surrounding atmosphere awaiting the magic 
touch of the seasons as governed by a power etheric in nature. 




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AS Ainyahita stood arrayed in her snow- white sacred gar- 
ment of linen, fastened about her loins with a seventy- 
two-threaded cord of covenant, watching the spell of early 
dawn, the birds fluttered about her, raising their voices to a 
pitch higher than the notes of ethereal domains, while the 
beasts lying about her in the dust plead in tones lower than 
the rumblings of the bowels of the earth. 

2. There she stood, the dew of heavenly morning, recit- 
ing holy spells and salutations unto the approach of day. 

3. Suddenly, as if by magic, the heavens clove asunder 
and the sun stood out in his majesty like a princely bride- 
groom at break of day, the clouds forming wings of the 
Almighty about the sun, and the countenance of Mazda* 
appeared before the glow of his majestic luminary as if 
garbed in the sacred temple veil. 

4. A voice reached the ears of Ainyahita, carried upon 
the waves of ether and transformed over the currents of 
soft morning breezes. Ainyahita was almost startled, for 
she was absorbed in her sacred duties, when she heard : 

5. ' 'Ainyahita, thou flower of Paradise and gem of 
Arkana, hail to thee; hail to thy kin, and a thousand times 
hail to tht most beautiful of all the beautiful: exercise of 
true religion. 11 

6. Ainyahita bowed before the majesty, saying: "My 
Lord, my God, hail unto thee and all thy creations that are 
so wonderful; yea, so sublime that their presence alone suf- 
fice me to know thou art; bless me that I may grow to 
perform my duties in reclaiming the earth, to turn the des- 






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* Mazda: The Lord God, or in this case "Thougtit Revealed." Mazda 
Is the most holy name of the holiest and is not to be uttered by human 
tong-ue, but is to be breathed or whispered on the inhaling- breath, as he 
who speaks it otherwise will perish. 



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ert into a paradise, a paradise most suitable unto God and 
His Associates to dwell therein. " 

7. ''Ainyahita," said the Lord, "plant seeds* of flowers 
unto thine own glory and seeds of flowers unto rny mem- 
ory and I shall grant thy wish." 

8. Before Ainyahita could speak another word the birds 
had fled, the beasts retired and the cows patiently waited 
for attention by her hands. But of the vision there was 
no trace, no sign. 




* Seeds: The seed is quite symbolic in all Eastern philosophies and a 
means of expounding - and defining growth, development, unfoldment and 
maturity. The object lesson is to convey the true method of education and 
gaining of knowledge. The desire is to show how a little seed contains in 
its almost imperceptible glume the intelligence which develops into a 
mighty tree. The true interpretation would be: "Plant the seed of con- 
sideration that it may sprout, that it may grow unto thine own glory, and 
seeds of consideration of my relation to thee that by recollection and bear- 
ing in mind the oneness of things the things we desire spring from a pure 
motive, a pure heart, and when granted may attain to that end for which it 
was intended in accordance to design and destiny." Furthermore, it was a 
custom to plant shrubs, and particularly trees, as a commemoration of some 
noteworthy event. Thus a tree was planted at the birth of a child, A tree 
at death was planted to perpetuate the minds of the fathers in the minds of 
their children. A tree was planted on the day of one's conversion or the 
day of realization. A tree was planted for a new revelation or religion. 
By the life of the tree or its development the growth or possibilities of the 
child, a country, or a religion were divined. 



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CHAPTER III 

AINYAHITA prepared two flower beds, one to receive the 
kisses of the early morn toward the East, in honor of 
the memory of Mazda, the other to her own recollection, 
next to the former. 

2. How attentive she was to the flower bed of Mazda, 
where she planted Kasha* the golden sunflower, and Kasha 
she planted in her own bed. 

3. The seed sprouted in both beds, both flowers she 
cared for tenderly, but the flower of Mazda received particu- 
lar attention. 

4. So particular she became and so anxious she grew, 
that with jealousy she guarded the flower of Mazda. She 
charmed away the flies, the bees, the butterflies and every 
creature from the flower of Mazda; she washed every leaf, 
every twiglet, with the tenderest of care, and sprinkled the 
soil repeatedly, while at midday and when the humidity 
grew high and she saw the plant drooping, she would shade 
it and impart to it her tenderest love. 

5. Still to her great sorrow the flower of Mazda would 
not thrive. Her own, which she considered neglected, 
reached out into the atmosphere with head erect and 
leaves of the healthiest green, full of blossom, full of 
the richest colors and oil. Ainyahita grew pale and paler 
and her sweet laughter turned into tears of sorrow. 

6. Still she labored hard, thought much and attempted 
much more. 

7. But the flower of Mazda withered and died. 

8. Her father read to her the words of comfort from the 
Book of the Kings; her mother comforted her with the ten- 
derest aphorisms from the Book of Our Home, yet Ainya- 
hita was not to be comforted. 




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(stamina), a certain plant of the grenus Kasha, Cashia or Cassia. 

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CHAPTER IV 

AT the cool of twilight, at the close of the summer season, 
Ainyahita knelt at the Tree of Wisdom to pour out 
her sorrows to Mithra* the god of wide pastures, who 
favored her household with the healthiest of sheep and the 
best of cows; whose Fravashis ; t the intelligences of growth 
and perfection, showered blessings upon them in due time 
and season. 

2. Mithra answered thru Vat, the messenger of winds, 
announcing the coming of Mazda upon the wings of 
the dying sun, ready to be curtained off from the gaze 
of the East by the Veil of the West, and lo and behold, the 
snow-capped mountains were suddenly set aglow at their 
tops and the Crimson of Ethera mirrored proudly her flow- 
ing gov/ns thru the air, whose breezes breathed the most 
sacred of all the names: Ma^da. 

3. Ainyahita raised her eyes, filled with tears, to the 
heights above, amazed at the dazzling splendor of the 
numerous attendants of her Lord thru Nature's complex 
phenomena. She saw Him in her teardrops and in the 
rays of twilight, she saw Him on the mountain-top; she 
saw Him before her feet as the gentle breezes rose to cool 
her burning brow. 

4. "Ainyahita, thou purest of the gems of heaven and 
pearls of the earth, why weepest thou?" 

5. And Ainyahita answered and said: "Thou ever-shin- 
ing, luminous majesty; thou Sun of my soul; thou Savior 
dear; thou who art more than life to me; thou who createst 



* Mithra: The soul intelligence that awakens the fire of the seed unto 
growth, imparting showers of abundance upon fields, meadows and pastures. 

t The Fravashi is the inner power in every being 1 that maintains it and 
makes it stow and subsist. Then the Fravashis are the everlasting- and 
deified souls of the dead, and also the souls of the still living, faithful ones. 
Every heavenly being or genius has his Fravashi, therefore, Ahura Mazda, 
too. 

(11) 














all these universes, who givest power and glory unto all, 
thou knoweth it." 

6. ' ' Ainyahita, and if I know, am I to tell ? Remember, 
yea, remember, thou pearl of greatest price, although I 
know the secret of men's hearts, I am not to show it that 
I know. I am not to show it out of compassion, out of 
love for these associates of mine." 

7. "Then thou knowest, O thou holiest of the heavens, 
whose everlasting arms encompass the depth of space, the 
height of realms, whose wings of glory overshadow length 
of time; thou who art the Ancient of Days, thou knowest 
that I have failed to raise a flower unto thy remembrance 
and thy glory." 

8. "Ainyahita, thou diadem of pure delight, who giveth 
lustre to the dewdrops and whose eyes impart the glitter to 
the waters of the earth, blessed art thou among all the 
blessed, for it is thine, yea, thine alone, to control the 
waters of birth. Thy love and compassion is that of thy 
Lord, and now listen to what Spyenta Mainyus* reveals 
unto thee." 



* Spyenta Mainyus or Spenta Mainus: The good, holy Spirit, controlling 
the mind for good. 



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CHAPTER IV 

THE sun had disappeared and darkness covered the earth. 
Tir appeared in the firmament above to declare the 
order of the progress of the stars and planets. The cows 
lying about upon fresh-strewn bedding of straw chewed their 
cuds in perfect rhythm as if rivaling the flow of the bound- 
ing waters of Sanpu. Now and then the bleat of a lamb 
was heard thru the stillness of the night, calling for its 
mother and her care. The Shepherd King gave orders to 
his shepherds regarding better pastures and clearer springs 
for the good of their flocks, bestowing blessings upon every 
head for their obedience in the performance of the most 
holy duties — the care of those entrusted to them. And as 
the campfires illumined the sky, casting shadows upon 
the etheric mirror, the Shepherd's Song pierced the stillness 
of the cool night with mellow intonations in thanksgiving 
to the Lord of the Heavens and the Lord of the Earth. 

2. Ainyahita waited and, waiting, she saw the Moon 
slowly gliding over the lambclouds with a gentle smile upon 
her face, while the evening stars exchanged winkings and 
twinklings, and the waters of Sanpu sang a doleful tune 
citing into Nature's presence the murmurings and moans 
of a long-forgotten past. 

3. Ainyahita appeared as if absorbed in her dreams, 
and when by a sudden impulse she opened her eyes she 
saw the mighty messenger, Spyenta Mainyus. . . . 
Back of him stood the deep "Shadow of the Night," rest- 
lessly moving about and drawing phantoms upon the face 
of the earth most hideous to behold. But Ainyahita 
knew the import of this phenomenon. She knew that 
wherever the Good Thought appeared, its opposite, the 
adversary, is ever ready to propound his questions in rapid 
succession to confuse the minds of men and thus draw 

(13) 





them out upon the battlefields of discontent and endless 
trials. For this reason she averted her sight to lend her 
ear to Spyenta Mainyus, who reminded her first that it was 
not in the order of things for the Lord of all to offer an 
explanation. 

4. "Ainyahita," said Spyenta Mainyus, "thy efforts 
have been recorded and thine intentions are remembered. 
Blessed art thou for thy labors so beautifully exercised. 
But remember, there is Law and Order thruout all crea- 
tion, and anything not in accordance with the Will of the 
Lord, whose Law is Holiness, can not find a place in the 
eternal designs. Thou hast given thy love to the Lord by 
giving to the flower of Mazda all your attention, so much 
so that your zeal grew into jealousy. Thy desire was to 
please the Lord even at the expense of other duties. 

5. "In attending to the flower of Mazda constantly the 
intelligence of the seed was robbed of its opportunity to 
exercise its fulness of life. Keeping off the bugs and in- 
sects, you deprived the plant of its right to exercise its 
power of resistance and self -protection, and thus you have 
interfered with the designs of established order in taking 
away self-preservation, which is the birthright of all the 
creatures of God. How could the flower of Mazda develop 
its most holy attributes when you took it upon yourself 
to even impart growth that you can apply to yourself oniy 
but not to the plant ? Your unbounded love has crushed 
the very life spark out of Kasha until she withered and 
died. Should all the creatures of the earth devote their 
lives to the service of the Lord with a love unmeasured as 
that of yours to Kasha, it would annihilate the presence of 
God from our sight. 

6. "Perform thy duty for the love of duty and not the 
object itself and thy love will be acceptable in the sight of 
thy Lord. In the heavens there is no loving or being 

(14) 



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given into love, but the exercise of duty thru obedience 
unto the Will of the Lord, who is the Law of Holiness, 
and Holiness is the Best of all Good." 

7. Ainyahita listened and contemplated upon thought. 
She was thankful for being instructed in the designs of the 
Will of the Lord. She agreed with the Good Thought. 
How could she do otherwise ? Still there seemed to be a 
little shadow upon her countenance that worked its way 
into the mind until it grew into a doubt. Her heart felt 
that pain induced by the adversary, and quickly she grasped 
the sacred cord of covenant to vow her faith in Mazda. 
Having collected herself and with it the angelic hosts hov- 
ering about her, she whispered : 

8. "Spyenta Mainyus, thou who art illustrious and the 
emanation of the Most Pure; thou who art the guard of the 
Lord and His witness, reveal it unto me, if revealed it may 
be, how am I to know in how far I am to exercise my love 
thru duty; how am I to know when to do and when not to 
do in accordance to His Will ? Are all the insects to be 
given freedom to overrun our handiwork and our creations 
left entirely to their fate ? Answer, that I might know 
what to do in accordance to law." 

9. "Ainyahita, thy desires to know are in season, but 
first of all remember that our deeds are to be the result of 
thought and deep contemplation in exercise of the word 
of God as expressed in all beings and creations of Nature, 
To this end thou art endov/ed with good reason and judg- 
ment, good foresight and discrimination. Thine it is to 
prepare the ground well, for which the seed v/ill be thank- 
ful unto thee. Should the season be dry, owing to the 
inability of the intelligences to collect the required sub- 
stances in due time or because of the obstacles and hin- 
drances induced by the adversary, thou art prompted to 
water the earth at early dawn, never during the heat of 

(iS) 



day and only a little at night. Only when injury is being 
done to the leaves of the plant or the insects should get 
too numerous, imposing upon the peacefulness of its sta- 
tion, it is thy duty to charm them away. Giving to all 
things freedom and advising them as to their progress for 
their own sake, thou performest thy duty well and thy 
Love of Impartiality will weave the cloth of the garment 
of Purity in the sight of Mazda, and His Associates will 
bring jewels and gems to adorn thy beauty. Continue to 
keep thy friendship with Mazda and all the Fravashis of 
the Gods, Saviors and Saints forever, until the great 
morning shall appear." 

10. While the last words died away faintly Ainyahita 
looked up into the sky to see the waxing Moon cast the 
garment of retirement over herself, crossing religiously her 
form with the tips of lambclouds, while the stars strung 
up their twinklings into a rosary, casting it upon the neck 
of the Moon, who disappeared behind the dark curtains of 
snowclouds into her pillowed canopy of the unrevealed 
heavens. Ainyahita recognized the sign of retirement and 
recited her customary patets and invocations with blessings 
of Peace and Prosperity; the tossing waves of the power- 
ful Sanpu repeated his love for Ainyahita by murmuring 
his charms before her hammock and the breezes of the 
night sang their sweet lullabies, while Nature slept the 
sleep of the righteous and Ainyahita with her. 



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Note: The ancients had a most admirable way of determining: their 
duty call, whether by day or by night, and thru the seasons. Convinced 
that thruout Nature we have our counterparts, doubles and correspond- 
ences, they recognized in the phenomenal reminders unto their behavior, 
etiquette and duty. Thus if a star suddenly disappeared behind the veil 
while in conversation the one observing- this incident thougfit it time to 
break off and enter into something; more timely. 



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<AINYAHITA IN THE PRESENCE OF 

MAZDA 

CHAPTER I 

AINYAHITA sat upon the holy rock of ancestry 
near the foot of Mount Mano,* herding sheep 
and cattle. Her mind wandered back to the 
scenes she witnessed while with her noble 
father in the far-off country and of many 
things she had seen and heard. The splendor displayed 
while there she considered hardly worth while contemplat- 
ing upon, as her keen eyes saw thru all of the vainglory of 
man — nothing more than sham and pretense in thought; 
trash and tinsel in apparels. 

2. She drew up the corners of her rosy lips now and 
then in disapproval of the unjust vanity of the world and 
the hypocrisy of man. 

3. She marveled at the deceptions man played upon 
man and questioned the sanity of their minds. 

4. In the "wisdom halls of fame" of the great city she 
was told that the earth was only in its cradle and that 
man had existed on earth but a handful of thousands of 
years. This consideration pacified her troubled mind, and 
her heart would be at peace when recollecting the testi- 
mony of the wise of the far-off country that man was 
practically a newcomer to this earth and in his cradle, if 
not in an embryonic state. 



Mount Mano: One of the numerous sky scraping mountains of the 
Mano range, considered holy because of the many prophets who ascended 
the summit to view the awe-inspiring - circumference of the operations of 
the Lord God Mazda. Supposedly a secret hiding place of records. 

(17) 



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5. Still men thought of as wise in the far-off country 
appeared to Ainyahita very deficient in reason and judg- 
ment, and she marveled at the possibility of their sitting in 
places of authority. 

6. Such men Ainyahita would have despised in her 
heart had not the Good Spirit reminded her of the feeble 
testimony of the wise in their cradle. Ainyahita would 
then smile the smile of a mother at her babes in their 
prattle and tattle. 

7. One solemn thought troubled the mind of Ainyahita 
— a conversation she had overheard at the courtyard of her 
King in reference to a time when God walked and talked 
with man, inspiring prophets and poets to record His 
word and to perform miracles in His name, setting 
Nature's God and Nature's laws at naught. 

8. "If so," cried Ainyahita, "then I shall ask the Lord 
of the Heavens and the Lord of the Earth to converse 
with me and reveal unto my humbleness the great secrets 
of life and life's purposes." 

9. She thrust her rod into the ring of her girdle and, 
resting her chin upon the staff, her eyes glanced upward 
where the azure sky inspired vastness in height and density 
in space. 

10. Occasionally a little lambcloud pursued by a rain- 
cloud of the Far West appeared to speak in the language 
of the unspeakable, drawing hieroglyphics of the mystic 
Akarana* no one could decipher except he who was initi- 
ated into the inner meaning of the elementary worlds. 

11. Ainyahita 's face brightened at the sight of beckon- 
ing clouds from the domains of ether and her lips parted 
in prayer, saying : 



* Akarana, or Zrvana Akarana: Boundless Time and Space, in which 
moves the cause unto all creation— Mazda and His innumerable Associates 
Victorious. 



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12. O Thou Eternal One, whose majestic presence il- 
lumines all space and manifests thousandfold, yea, ten 
thousandfold, and more; whose accomplishments stand out 
upon all sides and at all times without end; 

13. "Thou art He whose names are as numerous as 
the ideals of man, ever changing in application, yet never 
ending in principle; 

14. "Thou art the God in the midst of the congrega 
tion of gods, the One whose Love and Compassion knows 
no limit, whose choice is the choice of all. 

15. "The myriads of crystal lights in Ethera declare 
Thy splendor by night, and Khorshed, with his thousands 
and tens of thousands of swiftly galloping steeds, does 
Thee honor by day; 

16. "The waters sing of Thy glory; 

17. "The towering mountains praise Thy most holy 
name; 

18. "The cattle upon a thousand hills speak of Thy 
generosity; 

19. "The sheep and the kine disclose the fleece divine 
and tell of Thy kindness in their safe keeping; 

20. "The corn upon the fields lauds Thy fulness and 
the fruits of the earth are enraptured at the sight of super- 
abundance, bowing their heads under the weight of blessings; 

21. " The grape overruns in her sweetness over Thy pres- 
ence of deliciousness and points to realms of felicity, 
casting aside the barriers of differences, creating the bonds 
of love that lead over the Khinvat* to spheres of never- 
ending joys; 




* Khinvat, or Khinvat Bridge, is the path of the soul to the other world; 
if righteous the soul passes by easily into the heaven of good thought, 
good word and good deed, but if wicked it drops off the bridge into the re- 
gions of evil thought, evil word and eyil deed. Khinvat also stands for the 
epiphysis, which determines good or lesser, which are results of mental 
conditions. 

(19) 



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4 



TO 



22. "Even the lonely violet beside the still waters de- 
clares Thy master hand in the mixing of tints; 

23. "While the grassblade lifts his head in pride of Thy 
ability in blending colors that defy the strenuous attempts 
of the haughty artist; 

24. "The lion in his den roars of Thy fierceness; 

25. "The serpent among the rocks reveals the windings 
of Thy numerous ways that lead to the goal; 

26. "The beasts of the wildwoods tell of Thy cunning- 
ness in reaching Thy ends, 

27. "While the birds in the treetops sing of a most 
wondrous glory that defies the poet in his description and 
the overbearing musician in his feeble song. 

28. "Yea, Thou art so great and wonderful that all our 
attempts to describe Thee are as ridiculous as our illustra- 
tions of Thy handiwork in Nature, whose interpretation is 
awe-inspiring, but whose reality remains a problem as- 
tounding and confounding even the best developed of all 
our senses that in all our eloquence we simply call Thee 
Ma^da and know no more — except to lose ourselves in the 
floods of tears flowing into the Ocean of Thy Love in 
gratitude of the realization that we are at one with Thee, 
honored and favored to be Thy associates and joint heirs 
unto Thy domains thruout Endlessness of Space and Eter- 
nity of Time. 

29. "Be Thou rejoiced, O Mazda; 

30. "Be Thou praised thru Thy associates; 

31. "May Thou ever continue to be victorious. 

32. "I shall ever bring Thee a sacrifice worth being 
heard of — a sacrifice of all sacrificial offerings : 

33. "To care for Thy cattle and to water Thy fields; 

34. "To build canals and to plow the ground; 

35. "To erect sheds of many stalls, well arranged and 







te> 




perfectly ventilated^ unto the delight of cattle; 

36. "To care for houses and to beautify the homes; 

37. "To keep pure the air thru the flames of fire fed by 
sweet smelling and evil dispelling woods, and to feed the 
oil lamp unto a light to remind the faithful of Thy wisdom. 

38. 'Yea, to perform my duties of life obediently, and 
perform them well, even better than good; 

39. "Yea, even to that extent that I shall joyfully re- 
deem my covenant vouchsafed by common consent and 
agreement with all Thy associates of the royal family and 
the covenant I renewed with Thee, in Thy divine pres- 
ence, O Thou most luminous Radiance; 

40. "Thru my efforts I will most honorably perform, 
that I may forever remember the purpose of my life on 
earth — a purpose above all other purposes; thus: 

41. "I am here upon this earth 

42. "To reclaim the earth; 

43. "To turn the deserts into a paradise; 

44. "A paradise most suitable unto God and His Asso- 
ciates to dwell therein. 

45. "Unto this end may all things continue to prosper 
in peace. This is my wish. Be it so." 



A 



Note: Bear in mind that the dual principle of Being: is "grood and bet- 
ter." Whatever seems adverse in the struggles for betterment is thought 
to be due to the process of material developments not in step with and in 
correspondence to the triune operations of Providence, Fate and Destiny. 
For this reason conditions and environments suggest themselves upon a 
plane of existence which to overcome is man's aim, and wherever success- 
ful adds to God's creations, while the undeveloped tendency recedes to the 
background of creation until eventually eradicated. It is held that man 
must be of use to others, and to do this in accordance to Infinite design he 
must remind himself as to the purpose for which he is on earth. The lead- 
ing-reminder is: "I am here upon this earth to reclaim the earth, to turn 
the deserts into a paradise, a paradise most suitable unto God and His Asso- 
ciates to dwell therein." 



. 



(Tn 





v\U/fc 







CHAPTER II 

FACING the labors of the day, Khorshed drew the cir- 
cles of Destiny around him with an exceptional 
magnitude and majestically turned his beaming face upon 
Ainyahita, inspiring her and all Nature about him with 
awe and admiration. 

2. In amphitheatrical order had gathered the dignitaries 
of Borea* as if sitting in conference with the heavenly 
luminary, their garments reflecting in the golden tints of 
royal purple and fiery crimson. Back of them, seated 
upon orange-colored rugs of ether, sat the silver-embroid- 
ered lambcloudst with their copper-faced attendants 
spreading their extensive lemon-touched wings to the utter- 
most ends of the regions of the North and the domains of 
the South, making up in the rear the multitudes t of wor- 
shipers in the slate-clouds with their cinnamon-fringed 
prayer shawls, who had gathered within a reverential dis- 
tance, gradually fading away into colors of uncertain tex- 
ture toward the night-befalling canyons of glooming twi- 
light. 

3. For a moment, at least, all the earth was silent; 

4. Even the cattle ceased to chew their cuds, 

5. While the sheep drooped their eyelids to invert their 
eyes in memoiy of their forgotten entity. 



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* Borea or Boreas: The god of the North Wind, whose influence is of a 
negative tendency, whose corresponding - faculty of the mind is man's left 
lobe, sweeping the brain cells toward one-sidedness, inducing the spirit of 
authority to assert itself, often bordering on despotism. A person must 
guard against this tendency. 

t Lajhbclouds stand for those ever-willing to follow the bidding of 
their authorities. 

t Multitudes or masses, who will do as they see their leaders do, but 
eventually they are seen fading away into sects, factions, denominations, 
parties, until darkness covers the earth. 








6. With one glance Ainyahita's eyes caught the mean- 
ing of the wintery panorama and recognized the spirit of 
Nature's phenomena. . . . 

7. Disarmed by his countless two-edged swords of 
piercing rays, Khorshed slowly descended to the regions . M\\\\ 
beyond the Lay as* whispering thru the voice of ethereal 
tides a peaceful fare-ye-well— imparting silently the bene- 
diction of a Peace that passeth all understanding. 

8. Once out of sight, drawing the mantle of fiery crim- 
son after him, the congregation of associates quietly took 
to their cloaks, disclosing the fabric of ever-changing col- 
orings, while the slate-clouds slowly moved from the spot | CS Q| 
of divine sanctity to pursue their duties. 

9. The cattle had started homeward and only here and 
there a strayed lamb pleadingly answered the Shepherd's 
Songt to give it grace for its tardiness. 



* Layas: Carriers, layers, as applied to mountains ; thus. Hima or Hyima, 
which means mass of snow, and Himalaya, carriers of a mass of snow- 
snow mountains— the range of mountains between Thibet and India. 

t Shepherd's Song: A two-reed instrument, held together by string's, 
similar to a double-rowed flute. A certain melody announces the home- 
ward path, a melody still used by the Arab. 

Note; In the Avesta philosophy there is no inanimate; every thing 
teems with life and has its good and purpose. The heavenly canopy is the 
etheric mirror which depicts the convolutions of man's brain (the mirror of 
the soul, for as a man thinketh in his heart so he is in his word and deed). 
A clear sky denotes joy in man's heart, while the coming - of clouds shows 
the uncertain movements in man's mind. Instead of clinging to the dead 
letter the Avestan looked for reading matter to delight his soul and keep 
him informed into Nature and the firmament, which furnished him the 
spoken word of Mazda animated with eternal life. 





CHAPTER III 



dm 



WITH the rod* over her right shoulder and the staff 
of authority in her left hand, Ainyahita directed 
her majestic feet homeward in the performance of her 
covenanted duiies.% 

2. Proud as she appeared, Ainyahita nevertheless felt 
humiliated, as the effect she expected thru her laud seemed 
to have missed the mark. 

3. True, the majestic Lord of Lords displayed the phe- 
nomenal to perfection and re-established confidence in His 
unrivaled splendor, but what was it all to her when the 
melodious voice she hoped to hear remained silent ? 

4. Her finer sense was wounded to the very back cham- 
ber of her heart; 

5. Her breast heaved turbulently and a flood of tears 
wound their ways over her rosy cheeks to bathe the earth 
at her feet. 

6. What her mind foresaw and her soul felt all the elo- 
quence of man would be faint to depict in a thousand 
years. 

7. Only he, able to commune in spirit of likeness and 
correspondence, could understand and comprehend the 
thought of Ainyahita, and walking with her side by side 
could, thru the power of soul communion, sense and 
absorb in meditation such profound silence. 



* Rod: A club, the heavy end of which has rricks. One blow will suf- 
fice to lame the fiercest animal or crush a serpent's head. The scepters of 
Kings are a more modern improvement. 

t Staff: A long: cane with nine knots, the cane curving- at the top. The 
bottom is pointed. With it the serpent is stuck to the ground, while with 
the rod the head is crushed. 

X Covenanted Duties are religious performances, songs, prayers, con- 
fessions and patets, and handiwork secretly made to pleasantly surprise * 
friend on days of festivals. 

(24) 



III 



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8. And side by side with Ainyahita walked the spirit of 
Spyenta Mainyus. 

9. Even he felt the touch of the magic finger of emo- 
tions, but unmanifested in the realm of elementaries, he 
could only make an attempt to repress the tears of Ainya- 
hita, who recognized his ethereal fingers as they touched 
her brow and she at once resumed her royal attitude and 
whispered : 

10. "Spyenta Mainyus, thou anointed one of the 
Lords, peace be unto thee and glory unto thy mission. 

11. ' Thou art blessed, indeed, not to be caught in the 
network of creation, where thru the ties of relation con- 
sciousness becomes diversified and responsibility multiplied. 

12. "I would envy thy station were it not for the in- 
born desire within the bosom of all the Associates of God 
to reclaim the drifting energies of Infinite Substance and 
to conquer and win in accordance to the devised plans of 
salvation. 

13. "Thou art where once I have been; 

14. "Thou wilt soon be where I am to-day. 

15. "May my experiences be of profit unto thee to take 
up where I leave off, to spare thee the trials of trivial 
anxieties. 

16. "Had I once been on the alert, watching my oppor- 
tunities of time and eternity, these mental agonies now 
forcing themselves upon me might have long been con- 
quered. 

17. "But as it is, I am aware of ancestral ties and 
relation; 

18. "Thus I must suffer the full penalty of the law of 
superstition and the amendments of ignorance. 

19. "I know that only by making concessions as a 
means to an end I shall be able to enter the fulness of 
time assuring Peace, Peace, Peace." 



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20. Spyenta Mainyus bowed to the depth of terra firma, 
drawing the sign of the cross in the sparklings of the sud- 
denly appearing Tistra* saying, in the faintness of the 
stilly small voiced within: 

21. "Ainyahita, thou pearl of heavens and diadem of 
the earth, knowest thou not that the Lord is with thee ? 

22. "In the cool of the evening He walketh beside thee; 
when free from the self-imposed duties thy higher self 
may wander thru the labyrinth of ether in communion 
with Thought answering Thought. 

23. "Lo, and behold, He is with thee at this very hour, 
even at an hour when least expected. 

24. "Out of courtesy and adoration for His friendship, 
I shall retire and leave the rest to Him. 

25. "May Mazda be rejoiced; may He, the most glori- 
ous, continue to be victorious, is my wish. Amen." 

25. And the host of angels and archangels sang 
"Amen" within the realm of Ainyahita 's heart. 

26. And the tears of Ainyahita dried away under the 
fanning of the soft breezes of Vat and Vayu;% 

27. Her heart was at peace and her mind tranquil, 
breathlessly awaiting the surprise in store for her. 



* Tistra, Tistrya or Tir: The star Sirius, whose ascending: position to 
the Moon is the unfailing sign of rain to the locality from which the veil 
becomes visible. 

t Still, small voice: Neither God nor His Associates ever speak, but 
the reflex of one's own nature reveals correspondences, just as a mirror 
reflects one's own makeup. 

X Vayu of Vai: The air, the atmosphere, is used either in a good or mis- 
directed sense. It is the place In which the conflict of the dual principle 
takes place. One part belongs to the good, holy spirit, or Spyenta Alainyus ; 
the other part appertains to the misdirected, wicked spirit, or AngTO Main- 
yus. Sometimes Vayu denotes "Fate," "Time." In the Avesta philosophy 
everything - , whether in the abstract or concrete, is dual, which means it is 
procreative and regenerative, negative and positive, subjective and objec- 
tive, male and female, 



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** A INYAHITA," spoke a voice authoritative in tenor 
<<* but tender, soft and gentle and parental in pitch, 
"Ainyahita, thou pearl of heaven and diadem of the 
earth, why weepest thou; why lament of what is not in 
reality and never was in ideality, but in the creation of 
fancy, ever delusive to mind and illusionary to the senses ? " 

2. ' 'Mazda, Thou thought-luminous, Thou master illus- 
trious, be Thou rejoiced; be Thou victorious. 

3. "Thou knowest the innermost of my thought; 

4. "Thy light may search out the darkest corners of 
remote circles, for Thine eyes are bewitching and Thy 
countenance magic, so much so that in Thy presence 
nothing remains hidden, for Thy love draws out the very 
secrets of our hearts. 

5. "Still this much I confess unto Thee, that Thy lan- 
guage I comprehend not and Thy technicalities savor of a 
wisdom like unto that of the authorities of the far-off 
country. 

6. "I speak of this in humiliation of my heart that 
Thou mayest have compassion over me and speak in a 
language comprehensive to my limited education in the 
language of my ancestry." 

7. "Ainyahita, thou art the delight of Thy Lord; thou 
art cunning, indeed, in the practice of thy attributes, but 
thy Lord knows thee even as thou confessest. 

8. "Yea, He knows thy well-meaning; He knows the 
inspirations of thy desires. 

9. "Thy invocation was pleasing and true to the nature 
of things; 

10. "Thy language was, indeed, select and soothing to 
the ears, but remember that not words but the spirit; not 

(27) 






language but the consciousness of the heart, determines 
the thought and its power. 

11. "For this reason the wise of the earth draw walls 
around themselves, shutting out the open light of under- 
standing, and are compelled to grope in self-imposed 
darkness. 

12. "Continue in thy simplicity and the secrets of the 
heavens as well as the mysteries of Nature will ever stand 
out before thee in a garment of light and understanding. 

13. "Praise be to thee; we shall forever divide the 
profit of the language equally and upon a basis most exem- 
plary to the Associates of God. 

14. "But the utterances of language, however in accord 
with the meditation of the heart, are but the clouds of 
burning incense, the spirit whereof remains with the sub- 
stance, forever unchanged. 

15. "We heard thy prayers and with them the thought 
unuttered — a thought known to us. 

16. "Were we, or even I, whom thou callest Mazda, 
to reveal our presence to every creature calling us by 
names; were I, even I, to answer every individual's de- 
mand and prayer, the universes and the worlds would 
cease to be; 

17. "For creations are only upheld in their orbits and 
regular procession by additional, ceaseless activity in the 
processes of creations and evolutions manifesting thruout 
the endlessness of the oceans of ether. 

18. "Even so the perpetuity of usefulness depends 
upon the exercise of the ingenuity of man and his untiring 
efforts. 

19. "As one man takes up where another left off, even 
so in the beginning manifestation takes up where God in 
common with gods left off; 

20. "And in like manner God and His Associates con- 
tinue to promote the designs of Infinity, forever and ever 

(28) 







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operating within the increasing circle of Destiny, everlast- 
ingly drawn by the magic finger of unseen probabilities 
made possible thru the untiring applications of wisdom. 

21. "God never speaks with man, neither do His Asso- 
ciates converse in the language of the planets. 

22. "Their precious presence is not cited to please or 
appease the notions of undeveloped tendencies, as the 
developments of consciousness and realization follow in 
accordance to times and seasons. 

23. "Even at this hour it is not I who holds converse 
with thee. 

24. "It is the unfoldment of the spark of Infinite rela- 
tion that reveals unto thee the treasure of our kingdom in 
accordance to the degree of one's sincerity and the law of 
correspondences. 

25. "Thus the Infinite side of Nature discloses every 
realm, phase and kind to man's senses in accordance to the 
degree of comprehension corresponding to principle and law; 

26. "The universal presents in its association the treas- 
ures of relative associates; 

27. "The thought of the planetary calls out by virtue of 
corresponding agencies whatever appertains to the condi- 
tions of its kind; 

28. "Nature reveals her latent forces thru a host of 
angelic elementals, 

29. "And the Earth thru the spirit of the Avesta, the 
Living Word of God, expresses in the objective the coal- 
crete thought of an endless variety which in communion 
with the creative energy perpetuate the designs of an Infi- 
nite illusionary splendor. 

30. "This spark of Infinite Relation is found every- 
where drawing the cords of friendship unto common ends, 
realizing the ever-presence of the Infinite, without beginning 
of days or end thereof, even thruout worlds without end. 

(29) 









^ 



31. "Yea, I am the beginning and I am the end of 
things, to arise in my majesty at the dawn of a most 
glorious morning, to labor thru the hours of a brighter day 
upon planes of progression ever before me; progression to 
which there is no end. 

32. "There is no end to matter; there is no end to 
space; there is but good and better; there is no end to grace. 

33. "Man is God's revelation, from out of substance 
born; and life is inspiration, from out of God reborn. 

34. "The Past is full of learning; Presence a mint 
of thought; Future holds out the earning a crown that 
can't be bought. 

35. "And what once was still shall be; the spirit 
knows no loss; thru time appearance shall be the change 
of earthly dross. 

36. "Perceive that I am in thee a living majesty; 
revolving and evolving into eternity. 

37. "Only thru complex blending of space, eternity, 
1 am the greater I am, revealed to all thru thee. 

38. "Yea, at the hour of twilight and at the break of 
morn, the child of peace and birthright in every heart is 
born." 

CHAPTER V 

THAT night Ainyahita stood before her tent with ex- 
ceeding joy in her heart, the steel blue of her eyes 
"blending colors with the luminaries of the night; 

2. And with her arms outstretched before her, the 
palms of her hands turned heavenward, Ainyahita was 
heard repeating in a voice of holy ecstasy : 

3. "Unto us a child is born; 

4. Unto us a Savior is given. 

5. Oh, how wonderful ! 

6. And He — even He — 

7. A counselor unto freedom." 

(30) 



If 






w 



zAINYAHITA AND HER RELATION 
CHAPTER I 

PRAISE be unto the name of God; Praise be unto 
His holy and most holy name. 
2. Unto Him who always was, always is, 
and always will be; Eternal, like unto Truth, 
the wings of His Almighty Being. He alone is 
the Order of Things — Khrystaf the greatest among the 
rulers, celestial and terrestrial. Good, better and best of 
the Pure and Just. 

3. With all the powers of my being I give thanks unto 
His most glorious majesty. 

4. Unto Him and His Rays around His throne, shining 
within the circumference of the heavens like unto the 
brilliant Sun in his realm of ether, I offer up my thanks- 
giving, propitiation and laud, with a sacrifice worth being 
heard of. 

5. All good I accept at His command; be it thru the aid 
of heavenly messengers, guided by wisdom, affecting free- 
dom; be it by the spirit of corporeal worlds thru their 
gift of speech, hidden in the brilliant, pure and sweet- 
smelling garment of manifestation. 

6. According to the submission of my will unto His He 
is able to deliver me; 

7. And I gain power to accomplish my trust thru Good 
Thought, Good Word, Good Deed; 

8. And prove myself worthy of associationship with the 
inimitable objects in Nature; the most glorious, victorious 




* Khrysta: The spoken word, or word incarnate. The Khyros or 
Cyrus, Messiah of the Jews and King of Persia; or Kriste (Christ) of the 
Zarathushtrians; the Chrystos of the Greek Christians; the Christ of the 
Latins or Romans. 









f fifci 






and brilliant Lords of the Universe; the luminous, wise 
and perfect associates of Zarvan Aka-Ra-Na. 

9. Even Thee, who art in the midst of the congregation 
of Gods and their sublime accomplishments; accomplish- 
ments destined by Thy will, so willingly and miraculously 
wrought; I esteem Thee from the innermost center of being; 

10. Radiating into the circumference of Thy posses- 
sions for the light of understanding and assurance given 
me; yea, even me, to be added unto Thy associationship. 

11. May I continue to grow, develop and unfold all the 
intelligences crystallized within me, to attain to my heart's 
fondest desire : 

12. To reclaim the Earth; to turn iht deserts into a 
paradise; a paradise most suitable unto God and His Asso- 
ciates to dwell therein. 

13. With a low voice, prompted by my fainting heart, 
and my head bent adoringly before Thee, O God of 
gods, unto whose greatness there is no God beside, I, even 
I, will breathe a prayer : 

14. Be Thou rejoiced, O Mazda; be Thou victorious; 

15. Be Thou praised and upheld by all Associates; may 
their devotion increase; may their obedience unto Thee 
grow and raise a fast brazen wall upon this Earth; 

16. A wall as broad as is the Earth, as high as the high- 
est summit of Hima, as strong as is resistless the canopy 
of heaven; that the splendor of Thy Thought, even here, 
upon this Earth, may breathe upon us the Breath of Love, 
imparting sweet perfumes unto Liberty; 

17. A Savior Immaculate, void of the witchcraft of 
authority. Grant Peace, grant Power, grant Radiance, 

IS. That with light and easy footsteps Thy Associates 
may pass over the Khinvat and become victorious. 

19. Unto this end I, even I, shall continue to labor be- 
yond measure, that all things may continue to prosper in 
Peace. This is my wish. Be it so. 

















I 

1 



'■-- /hi 



as 



CHAPTER 

WITH these last words falling from the rosy lips re- 
vealing the f aintness of a heart's quiver, Ainyahita 
lifted her eyes unto the firmament veiled with the azure of 
ethereal emanations. 

2. Khorshed with his thousands and tens of thousands 
of swiftly galloping steeds proudly held his reins as he 
whipped the descending rays into line. He was too much 
occupied to notice Ainyahita, and not until he turned his 
course toward the pearly gates of the golden West he 
chanced to glance her way. 

3. Seeing the moistened eyes of Ainyahita with the 
pearly teardrops reflecting the colors of the rainbow, de- 
claring ' 'Peace," Khorshed drew the checks of his reins 
tightly, commanding a sudden halt. 

4. He cast the brightness of his countenance before her 
feet; he gazed into her eyes with a sad look of departure, 
imparting in a whisper thru the agency of Vayu the melo- 
dious symphony of "My Peace 1 give unto you." 

5. Ainyahita's heart seemed to break at the phenome- 
non and her eyes filled with a flood of tears. 

6. "Khorshed," she cried with a sob, "how is it that 
thou estrangest thyself; how is it thou art growing cooler 
with the advance of the seasons ? Art thou like unto the 
rest of thy associates in that, as we ripen in years, pleas- 
ure of innocent association ceases ?" 

7. But ere Khorshed could answer, messengers of the 
sky had thrown the mantle of twilight about the golden 
gate of the far West, screening the luminary of Khorshed 
from human sight, while the gnomes of night made them- 
selves busy in weaving the fabric of magic illusions to a 
density defying the detection of their texture. 

8. "Alone; ah, left alone!" Ainyahita cried. "Even the 




>JV<W 







Lords of the Heavens have become silent, as silent as are 
the creatures of the Earth. 

9. " Wherein have I failed that even the phenomenal 
turns from me, leaving me isolated to my Fate, clouding 
the uncertainties of my Destiny, while Providence remains 
in the obscure ? 

10. "Does not close association assure the tie of relation ? 

1 1 . * 'Answer, if thou may ; answer, but answer it rightly, 
that I may adjust my ways. 

12. "Answer, if I be humble and keep within the paths 
of the Living Word— A vesta. Be it so." 

13. There was a dead stillness like unto that of the Tower 
of Silence.* Only the sycamore breathed heavily under 
the canyon breeze, while the cypress rustled his leaves in imi- 
tation of the rustle of his robes — Vat, the king of the air. 

14. Sanpu, exhausted of his strenuous efforts in carrying 
his waters side by side with Brahmaputra toward the 
shores of Vourukasbafi made vain attempts to keep in 
tune with the voices of ethereal currents, and only when a 
body of water rolled over a rock did he succeed to throw 
in an extra note covering the dissonances of his improviso. 

15. The birds had found their nests, and only here and 
there a late visitor of the feathery kingdom announced his 
coming in a joyous strain, yet a voice that betokened 
anxiety, seeking a place of safety. 

16. Star upon star sent its twinklets thru AndervayiX 
to kiss the Earth in her serenity and peace; 

17. While the Moon hung out her horn, declaring a de- 
cided change in the weather, with showers of blessings and 
a bath unto the Earth. 



* The Tower of Silence, or Dakhma, among- the Parsis, a tower on which 
corpses are exposed to be devoured by carrion birds. 

t Vourukasha. or Frakh-hart, is the earth-surrounding- ocean, wherc- 
from all waters come and whereto they return. 

X Andervayi is the state of Silence, where thought answereth thought 
and mind to mind has kin; the rendezvous of Gods, and where Mazda re- 
veals His desig-ns to the faithful. 



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CHAPTER III 

AINYAHITA watched the procession of the stars, 
searching out among the myriads of crystal lights 
the star of her birth, her last abiding place, that from him 
she might receive the ray of light that would kindle the 
fire of love, calling unto her bosom the spirit of Truth. 

2. Like unto diadems her eyes suddenly began to 
sparkle, and with a joyous smile she reached out her 
hands toward the realms of ether, whence cometh salvation. 

3. And a voice, distant at first, and yet so near that her 
bosom heaved at its sound, spoke to her tenderly, saying : 

4. "Ainyahita, thou pearl of Heaven and diadem of the 
Earth, hail be unto thee; thousand times hail and more to 
Him, who was, is and ever shall be. 

5. ' 'Despair not because at the hour of demand the 
solution unto problems is not forthcoming. The Lord of 
Lords has messengers many to testify to the greatness and 
vastness of His domains, but it is not in the plan of His 
designs to deal with trifles of untimely and premature 
notions, prompted by impatience and prenatal influence. 

6. "As man grows in years the phenomenal as well as 
the neonominal has to withdraw itself from the radius of 
man lest familiarity breed contempt. 

7. "That man may by means of nature, reason and 
practice* arrive at the consciousness of his first estate, and 
realize the importance of his presence in this world, the 
corresponding fravashis and intelligences of relationship 
gradually withdraw from him, bearing him to his own 
fate, so that the light within may gain power and assert 
itself. 



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* Practice: The yoga of the Hindus; by practice or performance in a 
religious way, be it spiritual, mental or physical, man is promised higher 
attainments and realization which assures Bliss Absolute. 

(35) 






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8. "Even this Earth, after it was born out of the waters 
of the Universe into a solidity, with the towering moun- 
tains to keep in balance her position, and the great bodies 
of waters to insure her swift course thru space, she had to 
be left to herself for a time to realize the necessity of a 
light that might determine her days, months, seasons and 
years. 

9. "With the growth of necessity the magnetic and elec- 
tric forces of her bosom emanated into space, where in 
search of the inapproachable she had to collect her pow- 
ers unto one common point of focalization; 

10. "And finding her ideal, beheld the Sun, who gave 
her for a companion the Moon by night and the stars as 
attendants. 

11. "If the intelligences celestial or terrestrial made 
themselves known unto thee, as to their relation thru con- 
tact and compact, many of them deluded by their magic 
power of illusion, would claim thee, and present them- 
selves at unguarded moments, as timely fathers, mothers, 
brothers, sisters and beloved, creating a mental chaos, re- 
tarding the progress of thy soul, depriving thy spirit of 
higher attainments. 

12. "For this reason, in nature and among men, dis- 
tance is to lend enchantment. 

13. "We are not to pry into direct or indirect relation, 
lest thru insufficient understanding of the complex law of 
selection we lose our due respect for one another. 

14. "Our mission on Earth would then suffer defeat, 
while the spirit would wander in the dark chambers of un- 
created worlds, a hireling unto the buffetings of adverse 
laws, furthering transmigration. 

15. "The Lord God is not a respecter of person in his 
relation, but in his accomplishments. 

(36) 




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16. "Let it suffice us to know that we are at one with 
God and His Associates and fix our attention to our pres- 
ent needs: 

17. " 'To reclaim the Earth; to turn the deserts into a 
paradise; a paradise most suitable unto God and His Asso- 
ciates to dwell therein. ' 

18. "Then we shall see all things about us in accordance 
to our obedience to the Will of the Lord, whose Law is 
Holiness, and blessed is he who sees in Holiness the Best 
of All Good. 

19. "Thus speaks unto thee thy most humble messen- 
ger and witness at the throne of God; even I, Vohumano* 
the Good Spirit, who is ever ready to speak when the 
spirit of man yields to the designs of the Lord of the Heav- 
ens and the Lord of the Earths; 

20. "Yea, even He who sitteth in the midst of creations 
to withhold from the gaze of mortals who would feign seek 
to find Him, the magic power of application. 

21. "Man seeks to fathom Fate and its paths to divert 
its effects, but the Destiny of Providence wills it not. 

22. "Unto those who remain humble in the pursuits of 
their daily duties thru life, engaged in the productions of 
Earth's virtues, free from the attachments of the illusions 
of matter, unconcerned as to a reward other than that of 
performing one's duty well, God will continue to disclose 
the mysteries of His sanctuary and open up the treasury 
of His kingdom. 

23. "Continue in thy service and protection shall come 
to thee in the waxing and waning of the Moon; 

24. "Yea, with the rising of the Sun thou shalt arise in 
great majesty, entering the vast domains of the immortal 



* Vohumano: The luminary of the Thought of God, who, like unto a 
mirror, reflects the entity of man to the extent of one's comprehension; 
also Good Thought, Good Spirit, Doorkeeper of Paradise; the state of 
Absolute Peace. 



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thru the brilliant realms of celestial ether, riding in golden 
chariots drawn by thousands and tens of thousands of 
swiftly galloping steeds; strong, shining and victorious; 
receiving praise from the spotless and pure with profit, 
unto stations most luminous and beyond description. 

25. "And God, even our own God, and His innumer- 
able Associates, will gather to welcome thee. Ashem 
Vobu* — Holiness is the Best of all Good/' 




* Ashem Vohu, or the better of the best, constitutes one of the five 
most important patets assuring 1 to the faithful protection and a spotless 
life. He who speaks these words on the breath with his mind fixed upon 
Mazda shall never see adversity. 



CHAPTER IV 

ALL was still but for the canyon breezes of distant 
mountains and the prattle of the waters of Sanpu, 
whose unceasing voice pealed forth the song of terrestrials 
to mingle its notes with the melodies of realms celestial. 
The Moon glided thru Andervayi swifter than evertofore, 
while the stars stepped out of their hiding to display their 
reflectors to advantage and if possible cast an eye upon the 
most beautiful of all beautiful countenances — Ainyahita. 
2. Ainyahita stood in humble submission before the open 
altar of the heavens, her eyes lifted beyond the mountain 
tops, in a soft whisper breathing the prayei of the 
Immortals. 






(3S> 





tAINYAHITA AND HER GOOD THOUGHT 
CHAPTER I 

THE silvery ripples of Sanpu shouted for joy as 
the Moon in her usefulness cast the searchlight 
of Ethera upon the waters, vainly seeking to 
discover the secrets of their river bed. 
2. Vayu, accompanied by his host of ever- 
ready agencies to carry messages upon the waves of Sta* 
thru the avenues of Atmosphera, moved slowly, and ab- 
sorbed in meditation, whistled a plaintive melody most 
soothing to creation, dispensing the intelligences of 
Ga-Llama'\ very freely to whomsoever showed power of 
attractiveness and corresponding likeness. 

3. Only when colliding with a cypress would Vayu look 
up, and turning, whistle to himself variations in sharps. 

4. Tist-RabX the breath of vegetation and dispenser of 
rain, mused with himself as he surveyed Andervayi, the 
rendezvous of the supreme counselors of lambclouds, 
making his calculations as to the probabilities and the 
necessity of a shower. 

5. At a favorable prospect of this nature Mah, the 
luminary of the night, would lift her brows and wipe the 
perspiration from her forehead with the delicately woven 
veil of Vairyah%, the wish of the wished-for. 

* Sta: Ether in its feminine and masculine nature, creating" according 
to demand the breath of etheroids. 

t Ga- Llama: The centralizing- life principle which is the essence of our 
being - ; the principle in which we live, move and have our existence. 

t Tist, the feminine force; Rah, the masculine. 

§ Vairyah: Kshatra Vairya, an archangel, reigning over metals; also 
spirit of mercy and charity ; the intelligence conducive to the gain of the 
Kingdom of heaven wished for. 

(39) 



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THE clouds had gathered at the extreme southern end 
of the heavenly portals engaged in silent devotion, 
preparing for the labors awaiting them at the call of Tist, 
the archangel of Rah. 

2. Likewise all Nature seemed arrested, and resting from 
the labors of the day; even in man the spirit of God rose 
unto the altars of Armayi* to receive the blessings of har- 
mony and conjugal love, thence to proceed in communion 
with Gods and Saints unto the focalization of the unsur- 
passed Akarana, where in the ascent of the invisible the 
bosom of Mazda, the quintessence of all intelligence, re- 
veals His splendor to the Zaota,t the ever-faithful; 
"*'3. Here to bathe in the crystal sea of spiritual reflec- 
tions and bask in the golden illumination of the Sun of 
Righteousness; tasting of the juice of heavenly grapes 
flowing from the heart of Life's everlasting fount of youth; 

4. To ga%e into the ever-searching eye studded with 
diadems of indescribable splendor, 

5. And recognise the soul of relationship, renewing 
with a clear voice, 

6. Re-echoing thruout the four regions of Zarvan the 
covenant worth being heard of, a covenant with God and 
His Associates : 

7. "To reclaim the Earth; to turn the deserts into a 
paradise; a paradise most suitable unto God and His Asso- 
ciates to dwell therein. ' ' 

8. And thus, renewed in spirit, each and everyone re- 
turning to their respective stations of manifestation, adjust- 
ing the demands and requirements of Life's limitations. 

* Armayi or Spyenta Armaiti: The Goddess of the Earth, the Spirit of 
Modesty, Piety; the piety in the true believer; also harmony. 

t Zaota: The ever-faithful worshiper who in the performance of his 
duty is the priest; every male member worthy of trust and taking the third 
degree becomes a priest. 

(40) 



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LEANING against a rock as her anxious-seat, Ainyahita 
watched the twinkling of stars as she would the flick- 
ering of tapers and candles upon an altar, with her thought 
centered to her heart, searching to fathom the vastness and 
magnitude of Nature's phenomena. 

2. A problem arose in her mind; a problem of a most 
perplexing nature to the wise of the earth; a problem that 
forced its way even to her once serene and tranquil heart. 

3. "It was held thus," Ainyahita mused, "that all 
things were good in the design of creation, while thru evo- 
lutions they were to tend unto a better station in the 
project of Destiny. 

4. "How is it, then, that adversity should appear and 
difficulties of evil manifest when there is but one Intelli- 
gence, one Thought, one God ? 

5. "When there is but One to exercise power unto cre- 
ations and evolutions, but One in supremacy, and there 
can be no other beside Him to counterpart His plans ?" 

6. And the Good Thought answered and said : * 'Ainya- 
hita, thou pearl of Heaven and diadem of the Earth, re- 
member and recollect unto thy thought rightly, that there 
is, indeed, but One whose right it is to reign; 

7. "But in the event of creation Intelligence becomes 
individual, while the chaos of substance, by subtraction or 
singling out, and the multiplication thereof, turns collective. 

8. ' Wherever such a collective state does not meet the 
harmonic principle of individual intelligence, that intelli- 
gence then attempts to adjust any such deficiencies thru 
consecutive evolutionary processes, but in so doing only 
too frequently many diversified agencies of the collective 
form are called out which mistake the rays of reflec- 
tions for the luminary itself, and in their entanglement 













attempt to assert themselves as realities, reaching 
toward the very throne of supremacy. 

9. '"Such a commotion arouses the various radiating 
centers of 'Being unto conflict, each and everyone striving 
for supremacy, like unto the light radiation at the early 
dawn when all the realms of ether are in a chaos up to the 
moment Khorshed reappears." 

10. "But why does not God put an end to all the strug- 
gle that leads to disaster and ruin, hatred and bloodshed, 
devastating the regions of the Heavens and domains upon 
the Earth ?" 

11. "Ainyahita, thou embodiment of waters of birth 
and regeneration, hast thou forgotten that if the Lord God 
put an end to the phenomenal He would put to naught all 
the operations of the energy of substance, and all creation 
would cease ? The phenomenal exists in the evolutionary 
only and is the last means unto higher attainments. ' ' 

12. "But what of the adversary, the evil, the destroyer, 
and his host of demons ?" 

13. "Ainyahita, take not to heart what is only in the 
seeming, the timely; it is a process of perfect adjustment, 
even if it be at the cost or sacrifice of the body. 

14. "The evil one is but the shadow of the object itself 
— a shadow that lengthens and shortens in accordance to 
the radiations of the light and its position toward the object 
which it portrays. 

15. "Such a shadow takes on the most hideous forms 
at a time the light burns dimly and draws grimaces of a 
nature so much out of harmony with the designs of Per- 
fection that it would instill fear and trembling. 

16. "Do not look at the shadow alone, but rather trace 
thru it the source of his being until thou shalt find the 
object itself, and thru the object the powers that be." 

(42) 



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17. "But why should there be a shadow in the objective 
world and phenomenal image creations in the subjective, 
the mind realm ?" 

18. " Because the bridging of an ideal to the concrete or 
real by virtue of the elemental and elementary operations 
presents itself from a twofold aspect, and in so doing in- 
vites according to reflective and refractive laws the iilu- 
sionary and delusive, the real and its fancy, retaining the 
duality of things, namely, that of intelligence and its 
manifestation of being, or that of substance. " 

19. "Will that state ever be overcome ?" 

20. "To him who arrives at the focalization of the full 
Sunlight of Righteousness and is able to right and adjust all 
things in the domain of his presence and the things of 
presentation, to him all things answer for a good purpose, 
and he proves all things by test, retaining the good thereof 
unto better ends." 

21. "But why should that evil one, who is adverse to 
the happiness and joy of mankind on Earth, be allowed to 
sway his power over many and all when he has no reality, 
no eternity, no domain in space, and is limited to time ?" 

22. "True; the adverse himself has no power, but the 
processes of evolutions repeating themselves in the material 
world invite the monotone, and sustaining such a state, 
create a power unto destruction. 

23. "Man, and his corresponding states of evolution, 
is the originator unto the adverse conditions, by remaining 
where he has found himself in this phenomenal world of 
matter, thinking he has reached the end of things, setting 
aside his own inherent laws. 

24. "He thus creates a state of fancy, a state contrary 
to eternal designs, retarding the process unto higher attain- 
ments. 





25 . "Man was entrusted with the great mission on Earth 
"To reclaim the Earth, to turn the deserts into a paradise, 
a paradise most suitable unto God and His Associates to 
dwell therein," and to take up the work where God's As- 
sociates* left off. But instead he follows the trend of the 
collective before he has conquered the individual state of 

':■ things. 

26. "Thus he overreaches himself, taking upon himself 
responsibilities beyond his ability and without giving or 
proposing to give account for his deeds. 

27. "Demoniacal laws follow each other with violence 
until at last the offspring is conceived in the dark hours of 
the lengthening of shadows and Angromaino, the cloud 
veiling the altar of the Infinite from Spiritual Light and 
Understanding, enters into the family ties of man, impart- 
ing suggestions that take root in the minds of the children 
of man unto their destruction." 

28. "But why does not the Lord God put an end to 
it ?" queried the Blessed Ainyahita. 

29. And Good Thought answered and said : "Ainya- 
hita, God can not do that. Out of compassion He must 
not. Were He to do so then all creation would fall into 
nothingness and the Lord God would stand a failure in 
the midst of ruin. The creations of Mazda are perfect and 
the efforts of His Associates stand the test of eternity, but 
the agencies entrusted with the secrets of the kingdom of 
heaven when coming to the Earth to pioneer it, become too 
anxious to draw their wages prenumerando. " 

30. "Yea, I well understand, but are we, who have 
nobler desires; are we not to be spared the teasings of 
demons ?" 




3 



* God's Associates are His heirs and joint heirs, with the view of be- 
coming" His equal thru merit and obedience to His Will, whose law is Holiness. 




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31. And the Good Thought answered : "Yea, in as far 
as we keep the covenant and separate our thought from 
the ideas and opinions of the men of the world, we are at 
perfect ease from disease, while evil never has a hold 
upon us. 

32. "Altho we see the works of the adversary all about 
us and we feel the sympathetic cord of ours touched pain- 
fully, we are never directly affected by the ruinous tactics 
of the adversary. For eventually everything tends toward 
good and better. 

33. "Even the adverse operations, when once exhausted, 
turn out most glorious, adding to the victory of Mazda 
and His Associates. 

34. "As a man's boisterous claims are brought to the 
test in a shipwreck, where in his own created fear he casts 
all his sophistries to the winds and with a loud voice calls 
upon the heretofore Unknown, uttering with a tongue 
previously bent to blasphemy, but now speaking in fear 
and trembling the Most Holy Name, that rescue may come 
to his perishing and anguished soul, even so all the adverse 
and the adversary seeing his work ending up in a fiasco, 
returns to the first principles of creative energy to answer 
me designs of consciousness. 

35. "The evil itself is not a personification; it is a state, 
a condition which can only assert itself in manifestation, 
struggling prematurely toward attainments not guided by 
piously recognized divine consciousness. 

36. "Perform thy duty well, O thou soul of man; . 

37. "Show thyself obedient unto the demands of life; 

38. "Direct thy labors toward the betterment of existing 
things, and remain at all times in communion with saints; 

39. "Retain thy relationship with God, for there and 
then alone shall come to thee at the hours of eventide the 
angelic hosts of Mazda, weaving the silver cords of life's 

(45) 



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network into a beautiful veil, protecting thee from the illu- 
sions of past experiences; 

40. "And upon fiery horses, spurred by thousands of 
golden winged celestials, lead thee into a paradise traversed 
by mighty streams, running over with crystal waters to re- 
fresh thee; 

41. "Where trees of life grow in abundance to shade 
thee; 

42. "Flowers in profusion to invigorate the air with 
their delicately sweet perfume; 

43. "And fruits most delicious to the taste and excellent 
in flavor grow abundantly to delight thy soul; 

44. "While the spicy breezes by night shall sing sweet 
lullabies of the days that were, and in visions most visibly 
depict the glorious days to come; the days free from the 
fancies of phenomenal haunts and the delusions of author- 
ity; 

45. "Where thy spirit, liberated from the fear of illu- 
sions, saved from the dread of want, redeemed by the 
burning fires of a wounded heart and the blood of terrify- 
ing experiences, shall wander in avenues of jeweled sur- 
roundings, with their spires pointing to the sky, reflecting 
the radiating light of the Infinite upon thy path, for thy 
feet to tread the lane with safety and lightness; 

46. "Applying thyself to the opportunities presenting 
themselves upon heavily mounted trays, shining brightly 
and of most dazzling splendor; 

47. "Yea, what the eyes of flesh have never seen, the 
ears of man have never heard, and even a mind in all its 
richness of phantasies never has conceived, shall now be 
revealed unto thee as the searchlight of the heavenly lum- 
inary reveals the Earth on a sun-clothed day. 

48. "May Mazda be rejoiced and the illusions of the 
adversary be dispelled; 

(46) 




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49. "Yatha Ahu Vairyo*— the Will of the Lord Is the 
Law of Holiness. " 



CHAPTER IV 

AND Ainyahita, her eyes filled with the dewdrops of 
tears, visible only in the light of the quietly gliding 
Moon, breathed the closing remarks of her usual patets and 
invocations : 

2. "May Mazda be rejoiced; may His Associates 
continue to be victorious. May obstinacy in this home be 
destroyed thru the virtue of obedience, discord by peace, 
avarice by generosity, vanity by wisdom, false witness by 
truthfulness, that the Immortals may long bless it with 
good maintenance and friendly help; never the splendor of 
prosperity or progeny be distinguished, that we may shine 
with purity and see Thee face to face, O Mazda, attaining 
attributes leading unto worlds without end. May Peace 
come to one and all, and may there be given to this coun- 
try purity, dominion, profit, majesty and splendor. Yatha 
Ahu Vairyo. This is my wish. Be it so." 



* Yatha Ahu Vairyo: The second of the five most important patets. 







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SLOWLY and leisurely the storm clouds of the 
night moved away to give place to the messen- 
gers of early dawn announcing the coming of the 
Luminary of Peace. 
2. Heavily the wheels of the fiery chariot of 
Khorshed passed the drenched avenues of Andervayi and 
at times it seemed as if the galloping steeds had to use 
exceptional efforts to pull the load of their weight out of 
the density of the manifold trenches created by the war- 
riors of ethereal regions. 

3. Khorshed attempted in vain to draw a pleasant mien 
over his face, but his furrowed forehead revealed to the 
observer that something unusual troubled his heart. 

4. He seemed absorbed in his thought, for now and then 
he would suddenly look up as if frightened and, aroused 
to the consciousness of duty, draw tightly the reins of his 
thousands and tens of thousands of swiftly galloping steeds 
and whip the lingering clouds into the scare of a runaway 
and commanding Vat to cite his furies so as to charm into 
oblivion the vagabonds of heaven. 

5. Altho the heavens would clear in one region others 
would show invasion by the elementals furious in tendency 
inciting exceptional efforts on the part of Khorshed to seek 
alliance with the Lords of universal centers and in con- 
certed action with them dispel the threatening attitudes of 
untimely hovering elementals; elementals filled with rebel- 
lion, tearing asunder the peace-abiding clouds and thus in- 
terfering with the designs of evolutionary law and order. 









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CHAPTER II 

A IN YAHITA stood before her tent with her hands folded 
(4 *». over her breast, watching attentively and anxiously 
f ; I the phenomena of Ethera's magic mirror. 

2. With every change of the panorama in Nature's crys- 
tal reflector the color of her face would change and her 
heart would flutter as if under the strain of a terrifying 
omen. 

3. Tears rolled down her pale cheeks in torrents, corre- 
spondingly to the flood of tears of heaven of the preceding 
night. In the midst of the morning dew of her soul her 
eyes seemed to grow to exceptional dimensions and with 
them grew a desire in her heart, a desire of determined 
resolution. 

4. In closing her usual patets she spoke in a loud voice, 
saying : 

5. * 'Grant this, my only wish, and I shall bring Thee a 
sacrifice worth being heard of; yea, a sacrifice that will 
continue to grow in the minds of man from generation to 
generation, from the very rising of the luminary even unto 
the setting thereof, offering up praise, glorification, propi- 
tiation and laud unto the name of Mazda, the most glori- 
ous and ever victorious; and in every place holy fires of 
sweet-smelling incense shall be offered unto Him who is the 
Lord and God in the midst of all; and I promise to keep 

I holy the sacred covenant and His revealed agreement for 
9 ever and ever. May Mazda be rejoiced; may His Associ- 
ates contiune to be victorious. This is my wish. Be it so." 

6. One more look into the density of space; one more 
glance at the materializations upon the crystal mirror of 
Andervayi, and Ainyahita betook herself hastily to the 
hearth, where she entrusted her cares to the worthy and 
faithful while she, accompanied by seven members of her 



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bodyguard, galloped thru the bounding canyons of the 
towering mountain range. 

7. A few days previous her father, accompanied by a 
company of the most stalwart and heroic men of the clan, 
had secretly left the country, and Ainyahita had ever since 
pondered in her heart as to the meaning of the sudden 
change of things. 

8. As she watched the Living Word of God in Nature 
while reciting her prayer, she seemed to read in the carica- 
tures of the firmament a message that prompted her unto 
a resolution which she was determined to carry out. 

9. The path over the range was by no means a small 
undertaking. Cautiously Ainyahita had to wind her way 
thru the wilds of towering mountains and flooded canyons. 

10. The snows of the great carrier range, Hyima-Laya, 
underwent the most fantastic notions, partly turning into 
feather-balls of diversified dimensions, sweeping thru 
space, whipped by the furious winds; partly conspiring 
against the deeps below; collecting themselves into ava- 
lanches; throwing their weight with the most terrific 
noises and thunderbolt groans upon the partly matured 
young forests, breaking into pieces everything within their 
path; carrying with them the quietly grazing chamois; 
lifting out of their nests eagles and vultures, who vainly 
fought for their lives, and finally crashing against highly 
protruding rock towers and spires, these terror-breeding 
avalanches would breathe out their last efforts upon the 
battlefield of Nature, awaiting the messengers of the Sun 
to melt away the remnants of their once destructive 
agencies, and leaving to the good efforts of the winds to 
dry away the melting snows and aid in withering the debris 
of unfortunates. 

11. In view of the tremendous labors of unbridled ele- 
ments and the figure-writings so rapidly drawn by the 
hands of Nature across the canopy of the heavens, Ainya- 

(50) 



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hita saw the full meaning of corresponding relations be- 
tween Ethera and Nature, recognizing in their phenomena 
conditions depicted which find their analogy among the 
creatures of the Earth, even those of man and one's own 
kin. 

12. Her heart beat rapidly and her brow frowned under 
the ascending strokes of feverish pulsations, alternated by 
chills and shudders at the horror-depicting ideas that 
would suddenly and like a flash of lightning pass thru her 
storm-tossed mind. 

13. "I well understand the corresponding relations of 
the spheric to the etherfc," she whispered to the Good 
Spirit, "but I am utterly unable to grasp the hostile ten- 
dencies between mankind destined to be the focalization of 
intelligence and substance, God and Nature." 

14. And the voice most tender and sweet answered and 
said : "Ainyahita, thou pearl of Heaven and diadem of the 
Earth, man on Earth is not yet what he is to be. Unless 
he utilizes his talents and attributes unto the redemption 
of the Earth, he has broken the covenant and sins against 
the agreement, developing powers and forces contrary to 
the designs of Mazda. These adverse conditions necessar- 
ily impose upon the peacef ulness of creative and evolution- 
ary laws, compelling the latter to create guards and guides 
of a nature equal to the adversary, inducing the contending 
forces to fight their battles. The Lord God and His Asso- 
iates never enter into conflict except where the powers and 

forces in their fury lose their identity and forget to dis« 
criminate between friend and foe. Then Mazda appears 
in His majesty and glory, declaring : 'Peace, Peace, 
Peace!' " 

15. "But why does the Lord God permit such tactics, 
contrary to all decency and progress ?" 

16. "Ainyahita, Ainyahita, knowest thou not that all 
the intelligences individualistic in tenor enter into the 

(5i) 






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agreement with God voluntarily ? If Mazda was to solve 
all problems of life for the individual, then the individual 
could never be independent; neither could he possess free- 
dom of choice. Even tho an agreement or covenant be 
made, either of them may be broken, and when broken 
Mazda is by no means the loser, but the covenant breaker 
is left to his own fate, soon falling a prey unto his own 
kind, where laws with their many amendments are cre- 
ated, contrary to the simple commandments of Mazda, 
and the spirit of selfishness is being nursed, inducing 
ignorance and superstition, leading to abuse, wastefulness, 
disruptions, dissension, revolt and war. Such a state at 
last extends even beyond the borders of their own do- 
mains, invading the peaceful keshvares* of the children 
of the Associates of God, where the Lords are compelled 
to bargain with the enemy and hire dissenters of the latter 
to fight their battles. The children of the Lords never go 
to the battlefield except to declare Peace.' ' 

17. "But my father has gone to the battlefield, as far 
as I was able to read thru the crystal lens of Andervayi." 

18. "The Lord of the Lavas, whose honor it is by the 
consent of the waters of regeneration to be thy protector 
in thy present incarnation, has indeed gone to the aid of 
his kin, whose keshvares have been invaded by the hostile 
Torast of the sinful hilltops northwest of the range. He 
has not gone to fight, but to command, that the misunder- 
standing may be righted. . . . 

19. ' 'Yea, so self-satisfied has a branch of thy kin be- 
come that its members have forgotten to reckon with the 
enemy and the possibility of encroachments. 



Keshvares: Regions. The Earth was divided into seven keshvares or 
continents; each continent again is divided into seven keshvares or parts, 
and these again and again until the village divides into seven parts. 

t The Toras: A hostile tribe; the Turanian Danus, dwelling northwest 
of the Himalaya chain. 

<52) 



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20. "It is well to live in peace and to enjoy the ease of 
life, but where the occupation becomes that of merely 
seeking new pastures for cattle and sheep we enter into 
conflict with the law of retribution. 

21. "The application of our efforts must tend c to re- 
claim the Earth, to turn the deserts into a paradise, a para- 
dise most suitable unto God and His Associates to dwell 
therein. ' 

22. "Where wealth in cattle increases the undeveloped 
energies of Ethera are attracted to the Earth, inducing 
their embodiments which, in their spiritual blindness, yet 
endowed with the propensities of human senses, become 
bent unto destruction. 

23. "In this wise many undesired ones are born in the 
midst of the children of the Lords, who attract the adver- 
sary of other clans to their souls and in this wise add to 
one's kin undeveloped tendencies the energies whereof 
breed misconception and trouble. 

24. "Let man realize his true purpose on Earth and rec- 
ognize the designs of Destiny in all things of Nature that 
Peace may crown all his divine efforts. 

25. "May man apply himself to the demands of time 
and exercise his innumerable talents and gifts of the Spirit, 
performing his duty according to agreement and the ad- 
versary with his legions of stockholders will be left in iso- 
lation to dwindle into the shadow of night, and crowded to 
the uttermost region of the Earth, be swallowed up into 
her bowels until thru many travails he shall come forth 
at the great day of reckoning at one with the purified, 
lauding the name of Him who is the Lord of all — even 
Mazda and His victorious Associates. 



(53) 



AVA/A 



AINYAHITA fell into contemplation and argued with 
herself upon the manifold problems of a life on 
Earth that seemed to her at moments hardly worth while 
the trouble of giving up to them her precious time, when 
with that same amount of mental energy applied to other 
domains of consciousness she might accomplish greater 
deeds. Not until her horse stumbled and Ainyahita nearly 
slipped out of her saddle did she dispel all further medita- 
tions from her mind, while Spyenta Mainyus brushed her 
flowing curls from her face, placing them behind her ears. 

2. Spyenta Mainyus whispered and said : 4 'Ainyahita, 
whenever thou engagest in boundless, unbridled thought 
forget not thy duty and thy covenant. It is well to rea- 
son, but still better to be able to discriminate. 

3. "Once we understand the designs of Mazda and grasp 
the operations of the elements as well as their relation to 
man, we shall have power to always do the right. 

4. "Lament not over the result of things thou hast no 
power to avert. 

5. "Grieve not at the loss of things to which thou thy- 
self never hast contributed; 

6. "And sorrow not at the spoil of things even tho thou 
hadst exercised thy most strenuous efforts unto attainment. 

7. "Let the reward of things lie in the willingness of the 
performance of thy duty; 

8. "And even tho it be not thy duty to do labor, still 
work whenever necessity demands or wherever it suggests 
itself as commendable. 

9. "May Mazda be rejoiced and His Associates con- 
tinue to be victorious!" 

10. Ainyahita breathed a prayer of appreciation and 
pronounced a blessing of peace unto all creations. 

(54) 



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CHAPTER IV 

DAY after day fled as rapidly as the hours of a busy 
day, and when Ainyahita finally entered the open 
valley before her Khorshed had just withdrawn his coun- 
tenance from human sight, leaving his purple talar flutter- 
ing in the firmament as if drawing its corners together 
with much difficulty in the presence of the stormy vibra- 
tions in the valley below, where two armies were fiercely 
engaged in battle, shooting their rocks and arrows thru the 
air with exceptional velocity, whistling with a most terri- 
fying rapidity over the scale of Vayu, and as if running a 
race in competition with the unbridled elements that played 
havoc in the nearby mountain ranges. 

2. Quickly Ainyahita commanded her guards to change 
their garments to white, she herself veiling her beautiful 
body into the garments of Peace, corded with the golden 
threads of purity and the silver lining of justice. 

3. Like unto a flash of lightning, zigzagged by the 
swiftly galloping guards behind her, Ainyahita entered be- 
tween the two fighting armies. 

4. Khorshed could not resist the temptation to rise from 
the seat of his chariot and, casting his mantle aside, he mir- 
rored his full countenance thru the golden gate of Ander- 
vayi, reflecting sevenfold thru the tooshi* the universal tele- 
scope of Ethera. Simultaneously with Nature's rare phe- 
nomena Ainyahita and her followers came to a sudden halt. 




* Tooshi: Low tide of the ethereal ocean ; in his state of tranquillity 
conducive to mirages or fata morgana. The phenomenal motions of 
ethereal concave and convex refractions at certain seasons reflect the Lum- 
inary (Sun) in high heaven even after the Sun has long set. Here may be 
found the solution to the problem of Joshua commanding the Sun to stand 
still, a story attributed to many legendary heroes of the Avesta and other 
oriental bibles. In this instance Khorshed was about to retire when in re- 
flecting he saw Ainyahita in a bewitching attire. Taking advantage of 
Nature's Etheric Mirror he not only reflected his countenance once, but 
seven times, so that seven suns stood up toward midheaven. 

(55) 



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5. * 'Peace, Peace, Peace!" a most melodious voice rang 
thru the air. "Peace, Peace, Peace!" echoed in response 
seven strong, powerful voices. 



CHAPTER V 

NOT another arrow was heard whistling thru the air; 
not another rock fell; not another hostile sound. 
All was still except for the echoes from the manifold can- 
yons resounding in the fugato of an aeolian the spellbound 
message of "Peace, Peace, Peace !" 

2. Friend and foe alike cast aside their weapons and 
with bended knees gave their salutations, invoking the 
Lord of All to impart His blessings. 

3. That night campfires burned brightly thruout the 
valley of the Khush* and in the hills burnt offerings trav- 
eled in sweet-smelling clouds to the heavenly courts above. 
The Toras and the Tbands\ drank the blood of brother- 
hood and covenanted friendship for time and eternity, 
while Ainyahita and her companions disappeared as mirac- 
ulously as they had appeared. 

4. Still from mouth to mouth the name of "Ainyahita, 
the Lord's favorite," received laud and respect with show- 
ers of blessings of Peace. 



* Khush: Hindukush Mountains, range west of Himalaya. 

t The Thands, or the Zandiks, a branch of the Avestan peode who 
favored imperialism and established tribal relations even among the hostile 
hordes of the North contrary to original agreement with the royal house- 
hold. 



(56) 



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AINYAHITA <^ND HER FRAVASHIS* 
CHAPTER I 

U' PON a rock protruding from the banks of Sanput 
sat Ainyahita, with her feet in the bounding 
waters, contemplating upon the questions of 
Life. Over her feet rolled the angry waves 
of the bounding river swollen by the fresh- 
fallen rains. The heavy clouds gradually moved eastward, 
dispersed by the rays of the sunlight on their way to the 
golden west. 

2. Khorshed! did not appear friendly disposed to the 
black furies of the firmament, for his countenance seemed 
serious, and with redoubled efforts he whipped his thou- 
sands and tens of thousands of swiftly galloping steeds, in 
the form of golden sunbeams, to pursue the clouds of dark- 
ness, who scattered their elements in their flight now that the 
Majesty of the heavens so suddenly appeared on the scene 
of their battlefield. Khorshed would have incited his holy 
wrath upon the disturbers of Peace had not the heavenly 
eyes of Ainyahita caught his attention. 

3. Immediately Khorshed changed his intended tactics, 
resorting to the law laid down in the zAvesta, § and draw- 



* Fravashis: The everlasting" and deified souls of the departed; then 
the inner power in every being - that maintains it and makes it grow and 
subsist. 

t Sanpu : A name given to the river Brahmaputra in the upper part of 
its course in Thibet. 

I Khorshed ; The Luminary of the Sun. 

§ Avesta: Ave, living; sta, word; the living word in reference to the 
Living Word of God as expressed in the visible or phenomenal world ; it is 
the spoken word. The bibles of nations all bear the same significance. 

(57) 




ing the silvery mantle from behind him over his right 
shoulder, he raised the palm of Peace in the form of a 
seven-colored rainbow. 

4. The golden sunbeams halted for a moment, and then 
galloping thru Ethera, carried the sons of Vat, the messen- 
ger of Breath, with their softly attuned voices of gentle 
breezes, finally halting before Ainyahita to deliver the mes- 
sage of Khorshed. The sunbeams kissed Ainyahita's gen- 
tle face, while the breezes whispered into her ears the se- 
crets of love : "Ainyahita, thou gem of Heaven and dia- 
dem of the Earth, Peace be unto thee; thine eyes have 
caught me, the bearer of the Sun, in time to remind me of 
my duty in the course of Zarvan Akarana;* hail to thee; 
a thousand times hail, and may Mazda and His Associates 
continue to bestow showers of blessings upon thy anointed 
head. Peace, peace, peace!' ' 

5. Ainyahita nodded in approval, and with tears in her 
eyes which sparkled like diadems of celestial ether 
in the presence of the golden countenance of Khorshed, 
she raised her beautiful white hands toward the canopy of 
heaven, while her rosy lips uttered the praises and patets 
appropriate to the daylight after a heavy storm. 

6. In closing her praises she repeated the covenant : 
"£Ma\da, Thou most glorious and shining One; 

Thou who sittest in the midst of the congregation 
of God; Thou only God of Gods, bless me, even 
me, that I might reclaim the Earth and turn the 
desert into a Paradise, a Paradise most suitable 
unto Thee and Thine ^Associates to dwell therein. 
This is my wish." 

7. As the last words died away upon her lips, the wish 
was earned by the listening angels of Ether unto the In- 
finite, to be quickened into carnate spirit and come forth 



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(58) 



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in due time as the seed of the Earth to bear fruit for the 
good of Mazda's creations. 

8. The eyes of Ainyahita beheld her feet and she was 
astonished at the mud, sand and pebbles that had accumu- 
lated between and upon her toes. In accordance to cus- 
tom she had been bathing her feet alternately by first plac- 
ing her right and then her left foot into the water. 

9. The object was to open up channels for the Drugbi* 
in case any had been born in the realm of her soul, to be 
released from their probabilities of untruth, and their play 
upon nonentities. 

10. She remembered that doubt was born of Ttushahu, 
the soul realm, on his twofold journey as King of Law and 
Order, and vassal to Spirit and Mind. She knew that his 
first daughter was exaggeration and fancy, who never 
would do justice to her father — Soul. 



* Drughi: The demons; evil spirits; suggestions thru ancestral ties. 



CHAPTER II 

SANPU sighed beneath the weight of troubled waters 
and seemed not in good humor, altho sunbeams 
danced upon his surface as tho to cheer his unhappy mood. 

2. Ainyahita placed her right foot slowly into the water- 
wave, as if to appease the anger of Sanpu, and then she 
gently dipped her left foot. At first Sanpu intended to 
dodge her, but the magnetic touch of human life brought 
him to realization; for his waters circled about the ankles 
of Ainyahita and confided unto her their secrets of sorrow 
and woe in voices deep and low. 

3. The sunbeams turned jealous and watched their op- 
portunities to snatch a kiss from the big toe of Ainyahita 
whenever it chanced to get above the water's surface; so 



46 








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doing and succeeding the water-waves would immediately 
gather about the ankle and protest in voices quite different 
from the tones of confidence. 

4. Sanpu was proud of the privilege in holding the feet 
of Ainyahita and would turn more and more confidential 
by sprinkling an extra spray upon her limbs. 

5. But as Ainyahita withdrew one foot and then the 
other, finding mud and pebbles gathered upon her toes, 
she questioned Sanpu in her sweet, silvery voice that trav- 
eled thru her incomparable instrument of a thousand and 
tens of thousands of strings, saying : "Sanpu, thou river 
of pure crystal waters, at whose banks the cattle of a thou- 
sand hills delight to draw upon in thankfulness and Vou- 
rukasha* sings praises unto thy efforts as an associate of 
Nature's achievements, why givest thou dirt and pebbles 
unto my feet when I come to thee for purification?" 

6. And Sanpu murmured in a trembling voice, for he 
felt his pride sorely touched: "Ainyahita, thou hast good 
reason to ask, but remember that in my own course I am 
as pure as crystal, but when elements outside of my realm 
enter into conflict and thence roll down the mountain 
sides, whipped by the unseen hands of Mazda's emissaries, 
that thus they may be deprived of their power of annihila- 
tion, and when the dross of their anger perchance falls 
into my crystal pure springs, whence I draw my waters, I 
feel the weight of impurity for a time and in my pride 
I arise from the depth of my earthly passage-way to 
protest, and in so doing the angry impetus discolors my 
pure motives. I thus unintentionally impart of what has 
come thru time from other sources. As I shall get 
to my own true state of nature you will find the mud 
buried beneath the river-bed while my pebbles will 



* Vourukasha: The earth-surrounding Ocean; the Ocean, wherefrom 
all waters come and whereto they return. 

(60) 





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rest at my bosom, aiding me in reflecting my crystal pure 
nature. Altho mud and sand fall on thee, Ainyahita, re- 
member, it can not cling to thee, for thou art the light of 
light, and with one quick move the unsightly departs be- 
fore thy presence." 

7. "Canst thou not refuse the mud and sand?" asked 
Ainyahita. 

8. "Ainyahita, thou gem of Heaven and diadem of the 
Earth, thou knowest only too well that I am but a part in 
the immensity of manifestation; I can only follow the course 
I am destined for at this time. The mud is but the dust of 
the mountain-sides torn from its resting place by the angered 
waters of the sky, and to be deposited in regions of useful- 
ness. My pebbles catch this dust and its offspring as 
much as it lies in their power to hold them at my bottom 
that plants and animals may grow therefrom to perpetuate 
tho. processes of evolutions to a degree corresponding to 
Earth's destiny. If thou wilt dip thy feet into me quickly 
neither mud nor pebbles will remain between thy toes, and 
what of sand shall remain thou wilt find it to be of a crys- 
tal kind, and of my own, so that I might remain in thy 
memory and receive thy good will at thy hands to help 
me to be uplifted, when thou enterest the kingdom of 
fruition." 

9. "Is not mud and dirt the work of the Drugh and her 
companions?" queried Ainyahita. 

10. "To give an intelligent answer to this is beyond my 
realm, thou sweet Ainyahita," answered Sanpu. "I only 
know what pertains to the elements of my creation and 
my nature, and in that realm I only know that all is good. " 

11. Ainyahita thought and thought again. But the 
more she thought the more perplexed she grew at the thou- 
sands and tens of thousands of mental threads as they 
wove a labyrinthian net before her vision that grew dense 
and denser, until at last all turned into uttermost darkness, 

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* Mithra: The genius of the Light of the Sun. 
(62) 



and as she became frightened at herself in these thought- 
weavings of endless uncertainties, she took a sigh, and j 
sighing deeply, she placed her hand quickly upon the re- 
gion of her heart, invoking Spyenta Mainyus to help her 
retrace her steps from paying too much attention 10 the 
phenomenal side of Nature which tends to confuse the 
mind and lifts the spirit out of the world of purpose into 
a realm of vision breeding negligence and fancy. 

12. And crossing her body thrice, she called to the 
Good Spirit: 

"Abide with me by -virtue of relation and aid 
me to regain my foothold upon the Earth to which 
I have manifested that I might reclaim the Earth 
and turn it into a Paradise, a Paradise most suit- 
able unto God and His Associates to dwell therein, 
and not waste precious time in idle fancies that 
know no reason and respecl no bounds. This is 
my wish." 



CHAPTER III 

SANPU bemoaned his fate of losing his sight upon Ain- 
yahita and watched his last opportunity to brush her 
sacred feet as she removed them suddenly from his hold. 

2. Twilight was drawing near and shadows were rap- 
idly falling when Ainyahita thought of her cattle Mithra* 
had entrusted to her care. 

3. As she hastened her footsteps to the cattle-shed 
Spyenta Mainyus touched her feverish brow. 

4. She looked up to him with her inquiring eyes and 
was about to speak when the magic touch of the Spirit 






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turned her sight toward the region of her own heart, 
where the still, small voice of Vohumana* gently whispered: 

5. "Ainyahita, search not, delve not into the phenome- 
nal, for creation and creatures are but the stepping-stones 
of the Master-Thought of the Temple of Truth revealed in 
the form of man that God may dwell therein, to take up 
the work of the one where the other left off, that thus the 
limitlessness of the Infinite may stand approved in the 
presence of worlds without end. 

6. "The objects of Nature can reveal unto thee only 
what is of their kind. Yet all this thy intelligence com- 
prehends, because thou art more than these; thou art, be- 
fore these creations came into reality. Everything in cre- 
ation is the means to but one end — to receive God in the 
midst of all, to enjoy His presence, and He in return to 
enjoy His handiwork. All is Good, but we are not to 
grow weary to do "Better. 

7. "The sense of duality due to creative energy and 
processes of evolution can never be obliterated, and for this 
reason counterparts will continue to show themselves 
wherever tfeere is a realm of complex manifestation or 
matter. 

8. "God and His Associates need to reassemble, recol- 
lect and remember their Infinite Intelligence, to declare 
Peace in the midst of Chaos and appease the unsettled 
drifting forces. 

9. "Continue to remember Ashat and draw her to your 
bosom, for it is she who by holy spells breathes rhythm 
and imparts fidelity in God and Nature. 

10. 'Drughi may be born within and without to assist 
Akemmanat with their doubtful plans and designs of fail- 



Good Thought. 



* Vohumana, or Vnhumano: 
t Asha: Holy order. 

t Akemmana, or Akemmano: Bad Thought, the demoniac counterpart °f 
Vohumano ; also the shadow of Thought. 



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ure, breeding discontent and fear, but remember they 
are but means to dispel the impossible, and while the 
First Thought be remembered to our estate of association- 
ship with God, all evil turns to Good, and in the end 
everything becomes Better. 

11. "Never attach thyself to the objects of sense, but in- 
stead use them as means for the furtherance of the designs 
of Mazda. 

12. "All things are but means to an end and the fulfill- 
ing of destiny. 

13. "By attaching one's heart, soul or mind to an earthly 
object or a desire for accomplishments or the exercise of 
dominion or power, the entity of the Infinite turns to slum- 
ber, while the energies of the body, because of its vessels 
made sacred by God's occupancy, attract their untutored 
corporeals of corresponding realms, clouding the sanctuary 
of the Spirit, framing laws that lack the foresight of Love 
and Justice, inflicting trials, troubles, sorrows, heartaches 
and tribulations, leaving the mind in chaos, until the lat- 
ter knows not where to seek counsel. 

14. "To prove all things is your privilege, and continue 
to retain the good, that thy thought, word and deed may 
stand out in the midst of Good as Better, and never grow 
weary in the performance of thy daily duty to renew the 
covenant with Mazda to reclaim the Eartb, to turn the 
desert into a Paradise, a Paradise most suitable unto God 
and His Associates to dwell therein." 





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*A1NYAHITA <AND THE LORD OF HOSTS 
CHAPTER I 

WITH swelling force Sanpu tossed his mighty 
waves toward Brahmaputra and with a 
thundering voice he slashed wave upon 
wave as they crowded upon him at the 
terminals of his many tributaries, who 
gave up liberally the melting snows of King Hyima as 
they rolled down the back of his Layas, the bearers and 
carriers of mountain chains. So fierce, so tremendous, 
were the unloadings of the layas; so generous had been 
the deposits thru the command of the Snow King Hyima 
that even boulders and huge ledges could not withstand 
the tremendous weight of bodies of waters and gladly gave 
way to the swelling force to be carried into the depths 
below, forming rapids upon rapids, that cataracts and 
cataracts might whip each other with violence until their 
froth and spray forced the seven-colored rainbow to reflect 
his presence unceasingly and in his untiring efforts was 
made to declare Peace among the troubled waters. 

2. Where the Sanpu narrows his water-way and draws 
sharp lines of limitations to exercise his authority, stood 
Ainyahita, watching the drama of Nature's phenomena play 
tragic with the laws of environments. 

3. Wave piled upon wave with reinless force, imposing 
the powers of lawlessness to the extent of drawing the 
wrath and anger of its agencies to rebellion, frothing, 
foaming, zizzing, fizzing, howling and groaning, then 
threatening and again as if fretting, pleading and strug- 
gling, revealing all the phases of maniacal and demoniacal 

(65) 



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possessions, with a tremendous crash falling over the preci- 
pice into the river bed below, there to be released thru 
shrieks like unto a cry of dying fame, and immediately 
after to be whirled and tossed once more unto channels of 
unconsciousness, where the elementaries may serve the tis- 
sues of the Life to be. 

4. The heartrending cries from below, the thundering 
wrath above, the spray of fear between and the sign of 
Peace in the form of a rainbow in the midst of this as- 
tounding panorama confounded the senses of Ainyahita. 

5. As she stood at the brink of tumult and rage, arrayed 
in her Sunday garment of pure linen, with its pleats held 
together by a cord of rama* Ainyahita pondered in her 
heart as to the lesson before her and the moral to be 
gained therefrom. Gracefully she stood there like a mar- 
ble statue to testify to the unwritten word of law. As her 
eyes glanced over Sanpu and her senses once more 
aroused into sensibility, Ainyahita caught the cries of strug- 
gling forces and the mercilessness of despotic powers. 

6. Her heart gave way and she cried tears of bitterness, 
for her vision saw a sight most terrible to behold. She 
saw the struggle of elementaries; she saw the trembling 
struggles of elementals; those in realms beyond all vision 
and all sight, and those upon the Earth from the depth of 
darkness to the domains of borrowed light. 



* Rama, or Rami: Branches, twigs, hemp fiber. 








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CHAPTER II 

KHORSHED saw from the regions above the teardrops 
on Ainyahita's countenance roll down in streams 
and mingle with the torrents before her. Even he was 
moved, for he reached out for a little cloud to brush a tear 
from his eyes and then as if using the phenomenal merely 
to wipe his feverish brow, he passed the cloud and threw 
glances of love unto Ainyahita, descending unto her in the 
form of golden rays carried by his thousands and tens of 
thousands of swiftly galloping steeds-. But Ainyahita 
would not be comforted. Altho again and again he would 
kiss her burning cheeks her eyes would remain unmoved. 

2. Not until she heard the bleating of her flock did Ain- 
yahita return to the consciousness of Earth's life and its 
manifold duties. Untying the shepherd's song from her 
bosom, she played a song of long ago to the troubled 
waters and a melody unto the powers that be. She played 
sweetly, yet in tones of sorrow and lamentation. Many of 
her flock halted and wondered what had befallen their 
royal shepherdess, and many a buck frowned his brows 
and fell into contemplative meditation. Her spirit must j ^^}Ii 
have communed with the spirit of her trust, for the flock | 
as well as her stately dogs sang a plaintive song to the 
accompaniment of her touching music. 

3. Khorshed seemed persistent in his approaches, for 
even now that the vesper calls were pealing he insisted to^ 
be heard. Uniting his efforts with the balmy air of Vat, 
he succeeded to make his wishes known, and thru the 
voice of Vayu, the spirit of the air, he said: 

4. ''Ainyahita, thou pearl of the Heavens and diadem 
of the Earth, why weepest thou over the phenomenal; why 
lamentest thou over what has been and is not? Let not 
thy emotions carry thee astray as these elementals are car- 

(67) 



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ried over the rapids. Hold thy own. Look up into the 
height of Hyima and see that he reigneth for a thousand 
years. Even with the power of my rays I have not suc- 
ceeded to remove him from his throne, so well established 
is he on his Laya that he sets an example of firmness unto 
all the spyentas, good and better." 

5. Ainyahita raised her eyes unto Hyima, the snow 
king resting upon the throne of his Laya, and quickly 
wiped the tears from her eyes. Then turning to the whis- 
pering Vayu she said: "Hail unto thee, thou most vic- 
torious of the spirit realm; hail to thee and thy kin. Re- 
turn my affection unto Vat and to Khorshed, who bestows 
so many favors upon me. But I shall not be comforted 
until the Lord of Hosts appears to enlighten me upon the 
problems so perplexing to my mind. May thou and all 
the hosts be rejoiced. Amen." 



CHAPTER III 

THE flocks gathered to take to their homeward path, 
for the day was nigh spent, and Father Shadow' 
pointed his finger of Destiny at gigantic figures before 
Mother Twilight as she raised the curtain of Ethera aside 
to let a little sunshine in. 

2. "O, Lord of Hosts," sighed Ainyahita, "why doest 
Thou not teach me; why doest Thou not instruct me in the 
things perplexing to our mind? Ought not man know all 
there is to be known, and ought Thou not endow him 
with that faculty that assures him knowledge unto all 
things? Would it not have been better if we knew for 
certain whence and how we came here and were told by 
Thee, even Thee, as to the Life to be, and whether we are 

* Father Shadow and Mother Twilight denote the time at sunset. 
(68) 







but the product of Time or of Eternity? Tell me, even 
me, if tell Thou mayest. But do tell it me rightly, and I 
shall continue to praise Thee and Thy own. Thou art 
Omniscience and ever revealest Thy knowledge thruout 
all creations. All good I accept with praise, O God, and 
at Thy command I think, speak and do in accordance 
with the Avesta. But 1 ask of Thee to interpret unto me 
all the problems of Life, and I shall bring Thee a sacrifice 
worth being heard of. This is my wish. So be it" 

3. And the holy messenger Spyenta Mainyus whispered 
and said: "Ainyahita, thou pearl of Heavens and diadem 
of the Earth, the Lord is with thee, and lo and behold, be 
thou rejoiced, and this is the message He giveth unto thee: 

4. " 'Ainyahita, thou dearest of all associates on Earth, 
be thou rejoiced, for thou art at one with the Amesha- 
Spyentas of the highest and most royal realms; still thy 
anxiety is greater than the promptings of Intelligence at 
this season of thy developments. Remember, thou who 
art as one of God, that thy anxiety is simply the result of 
evolutionary efforts which are ever anxious to know, yet 
never have understanding to utilize the knowledge gained 
except in as far as our Intelligence prompts it. Withhi 
thy own estate thou knowest it all, while the energies of 
planetary influence desire to wrest this, thy privilege, from 
thee. For thy own protection we have agreed and decreed 
that only in accordance to time and season and thru the 
exercise of our duties shall the hidden in Nature be re- 
vealed in a measure conducive to the progress of creation. 
Were I, even I, to instruct thee, never wouldst thou stand 
alone and prove thy own unto Eternity. 

5. " 'Furthermore, where may I, even I, turn for coun- 
sel? Who taught me? Who instructed me and initiated 
me into the problems of Life here, there and everywhere? 
Thou mayest be rejoiced, indeed, for the privilege of taking 
up where I left off and be spared many a problem perplex- 



: 






ing to the Amesha-Spyentas, who have not as yet encoun- 
tered them. 

6. " 'Continue to perform thy duty well, and as in sea- 
sons gone by, even so now thy Thought Divine shall lead 
thee to the solution of problems of Life. Were I to solve 
thy problems 1 would not be I, but thee. Be rejoiced in 
thy laud and propitiations, thy thanksgiving and praise, 
happy in the performance of thy labors, courteous, respect- 
ful, kind and noble unto one and all of my creations in 
which thou hast an interest and share and thy inheritance 
shall continue to shower blessings of Peace upon thee. 
Be it so.' " 

7. With this the voice ceased. Khorshed disappeared 
behind the towering Laya, while Mah attempted to draw a 
circle around her darkened face to show that she was still 
in harmony with the order of law. Ainyahita kept still, 
following her vocation in the arranging of resting-places 
for her flocks, and having accomplished her task she broke 
the bread in her tent with thanksgiving. Stepping out 
before her place of rest, she lifted her eyes unto the starry 
heavens and with her hands uplifted invoked the blessings 
of her associates and the ancestry of her kin. 



% 




1 



TEARL EIGHT 



AINYAHITA AT THE SHRINE OF [MANA 
CHAPTER I 

THE Moon in her waxing and waning began to 
make ready unto a repetition of the usual routine 
assigned to her even unto the end of days, and 
was not a little surprised, while stretching her- 
self in her new monthly hammock of silvery 
weave, to see Ainyahita, who had begun her journey with 
the Moon's last course, still riding her animal along the 
single-backed mountain range no man ever measured from 
its starting point in the extreme sunrise to that of its end- 
ing at sunset. The Moon's curiosity must have aroused 
Ainyahita, for suddenly she brought her animal to a halt 
and dismounted. 

2. The Moon leaned forward and nearly came to being 
exposed in the emptying out of her hammock had not a 
fleecy lambcloud quickly stepped in front of her to screen 
her from the ever-scrutinizing eyes of twinkling stars. 
But Ainyahita noticed that change in the phenomenon of 
Nature and recognized it as a sign of rain. 

3. The night passed as many others had passed before, 
to give way to the rise of a brighter day, and it was a 
bright day, indeed, to Ainyahita, for she found herself at 
the shores of the sacred Lake Mana,* his holy waters held 

* Lake Mana, probably Lake Manasarowar, longitude 80-82 E., and lati- 
tude 30-32. A lake whose waters are held sacred by Brahmin and Llamas 
alike. Source of idealistic speculation and an inspiration to Vedic songs. 
To the refined and highly cultured heart the sight of these waters in 
change of colors and effect in phenomena from the stormiest tossings to 
the most tranquil calm of sepulchral silence would suffice unto reassurance 
of the presence of divine intelligences. It was said that whosoever spends 
a season with Mana can sin no more, while doubt would flee from him as 
evil will flee from holy water. 

(71) 






N 



in a round vessel of gradually rising mountains, ending 
into the majestic Kai toward the regions of midnight, who 
deserves to be proud of his insurmountable crown of eter- 
nal snow, while his stern twin-brother Guramand, with 
his curly hair of never-melting snow and his laurel wreath 
studded with diadems of dazzling arctic crystals, vainly 
kissed by the breath of golden sunrays, stood out firmly 
against the portals of midday. 

4. So magic, so wonderful and imposing a scene even 
the eyes of Blessed Ainyahita never before witnessed, 
while her soul, enraptured at the sight of continuous trans- 
formations, firmly ached to join the astral domains of 
celestial master- artists whose hands, ever enveloped in the 
magic illusions of optical phenomena, retouch the ethereal 
domains to defy the searching eyes of mortals. 




CHAPTER II 

OPPOSITE each other the snow-dipped mountain 
kings, Kai* and Guramand, t seemed to rise out of 
the depth of the holy waters as if thru the steady gaze in 
height of upper air, far beyond the regions of the clouds, 
in search of what they had failed to find in the undiscov- 
erable submarine chambers of the sacred lake. Anxiously 



* Kai. perhaps Mt. Kailas, rising- toward the north of Lake Manasarowar, 
is held so sacred that if one but encircle it once, neither Karmic laws, Rein- 
carnation nor Transmigration would have power upon a human soul, but 
forever assure Communion of Saints, Immortality of Transfiguration and 
Life Everlasting - . 

t Guramand, surely Gurla Mandhata of today. Seen rising- south of Lake 
Manasarowar. It was said that if a man should catch sight of the first ray of 
jrolden sunlight here he would weep his last tears of mortality and bathe 
the windows of his soul in celestial dewdrops of immortality. To see the 
crown of Guramand in full g-low would make plain to one as to who was the 
first man on Earth and reveal the Love of God in a burning fire with the 
thought of protection growing upon the mind in the recollection that "the 
Lord God is a sun and a shield," leading - unto untold success even upon 
planes of terrestrial substance. 

(72) 



their steel-gray eyes of everlasting glaciers pierced the 
density of cold ether in the attempt of discovering the 
great mystery of endless creations. Thousands, yea, tens 
of thousands and more years these mountain giants, cov- 
ered with the hoary age of antiquity beyond angelic recol- 
lection, have stood there in contemplation of unfathomable 
problems, without moving one step nearer the goal than 
on the first day of their appearance, except to witness the 
periodical changes of eternal laws. 

2. Upon the scene of dead silence broke in the change 
of dawn with Aurora curiously peeping thru the rippings 
of her slowly lifting veil, worn with years. The cold atti- 
tude of Guramand suddenly changed as the first rays of 
golden sunlight boldly pressed kiss after kiss upon his 
wrinkled forehead, announcing the forthcoming of the 
Luminary* of the Day. 

3. Guramand blushed into the carmine upon the milk- 
white cheeks of an innocent virgin, while the ears of his 
precipices turned into vermilion tinged with the blood of 
orange, and his crown burned equal to the glow of metal- 
lic colors emanating from a fiery retort of a gold refinery. 
His eyes caught the fire of the impartial love of the Hea- 
vens and while the frozen tears in his eyes mirrored the 
indescribable splendor of ages, Ethera drew flaming wings 
from the tightly drawn shoulders of Mount Guramand, 
drawing a circle of fleecy lambclouds about his bust that 
he might do honor to the Sun of Righteousness in his 
visit of Universal Rounds. 





* Luminary is the focalixation of light. In accordance to the nebular 
theory light and heat are attributed to a planetary body called Sun* but not 
so in accordance to the laws of physics and rational astronomy of the an- 
cients. The Sun is the hidden background against which the emanations of 
the Earth are held at bay and concentrated to one determined point of fo- 
calization, are compelled to return to the Earth, governed by the laws of 
the seasons, carrying in their beams the planetary seeds which they myste- 
riously impart to the life forms on Earth unto higher procreation. 

(73) 




4. As the wings spread farther and farther into the End- 
less Space of the Almighty the shadows of lambclouds 
cast against the precipices turned into royal purple, their 
tips tinged into purest gold, and the trimmings continu- 
ously changing tints against their background of transpar- 
ent cobalt. 

5. As the fleecy clouds ascended like wheels of a fiery 
chariot the wings of the seamless garment of Guramand 
grew loftier and brighter in colors, displaying the endless- 
ness of wealth lavished upon Nature by the magic touch 
of the unseen hand of Providence. 

6. Higher and higher the transfiguring hosts of the Hea- 
vens rose, even to Andervayi* they ascended, while the 
throne of Mazda established on Guramand faded from 
sight by the swift turns of the winged wheels of the 
Almighty. 



* Andervayi is the state of Silence where thought answereth thought 
and mind to mind has kin; the rendezvous of Gods and where Mazda re- 
veals His designs to the Faithful. 



1 



CHAPTER III 

MOUNT KAI on the opposite seemed to hold his 
breath and held the reins of north winds tightly; 
only gentle breezes fanned from over the holy waters 
whispering softly the great secrets of Mazda into the ears 
of Blessed Ainyahita, who cried a flood of tears, over- 
whelmed at the sight of such indescribable splendor, in- 
comparable grandeur and transcendental beauty. 

2. It seemed more a vision prompted by ecstasy rather 
than a phenomenon of reality; more like a heavenly pano- 
rama passing thru the terrestrial domains, to put to naught 
the achievements of beauty by men on Earth. 

(74) 



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3. Ainyahita cried until her tears passed over the mir- 
ror-smooth surface of the jasper sea, and raised like an 
endless necklace of crystal beads, reflecting the rainbow col- 
ors ad infinitum, in memory of an everlasting covenant. 

4. Even Mount Kai felt moved at the sight of human 
tears floating over the crystal waters of regeneration, and, 
with a long sigh, transmitted by virtue of a stray current 
of the north wind, he declared his long-felt sympathy. 

5. As if just awakened from a millennial sleep, he 
opened his magic eyes of glacier,* reflecting a surprised 
look at the scene he seemed to remember well but one — 
Ainyahita. 

6. His sober face turned a gentle smile as he quickly 
brushed a snow-white lock with the golden comb of morn- 
ing, while the mantle of unkempt materialism fell from 
his left shoulder, exposing a warm spot in his throbbing 
heart, the pulsations thereof revealing with one single 
Good Thought the Good Word of indisputable testimony, 
re-echoed thru mountain ranges and vale, in one harmoni- 
ous chord and endless variations of sound, from the fan- 
tastic to the composed, declaring, "God is Love." 




* Eyes of Glaciers: To Ainyahita, who lived in pre-Zarathushtrian 
days, a virgin saint the Hindu and Greek lauded alike, everything - in matter 
and substance is animate with intelligence, imparting- life thru form. 
Everything is for a good purpose. She sees no uselessness. "Even tho the 
leaves fall at autumn when kissed by the cold breath of the north wind, the 
ripening of fruits was due to their sacrificed efforts," she would say. 
Glaciers, the spirit intelligence back of them, perform the functions equal 
to the eyes of man. The Earth is to her the embryo of the Universe, taking 
daily breaths that determine high and low tide. 







a 



CHAPTER IV 

PROMPTED by her spirit of adoration, Ainyahita fell 
upon her knees, lauding Mazda and His victorious 
Associates,* while angels of Nature and archangels of 
Heaven ministered unto her, encouraged by visitations 
from the Holy Ones of her royal ancestry and noble kin 
who had passed the Khinvat victoriously. 

2. The flaming throne of the Almighty had long faded 
away, but from the strong mind of Ainyahita neither 
change nor time could obliterate the ideal reality of her 
heart, prompted by a never-dying memory that the throne 
of God had received an eternal habitation, a habitation not 
made by hands, but begotten by the power of Mazda in 
the immaculate conceptiont of the Faithful. 

3. The Luminary quietly pursued his paths of duty, 
holding loosely the reins of his thousands and tens of thou- 
sands of swiftly galloping steeds of golden sunbeams that 
no misstep might disturb the sacred hours of Ainyahita at 
the Shrine of Mana. 

4. First Kai, then Guramand, with the aid of their at- 
tendants, would spread their shadows upon the paths of 
the Luminary, that under the veiled wings of the Almighty 
Ainyahita might be comforted and the Luminary pass by 
gently toward the mysterious gates of the West, enveloped 
in his magic illusion. 

5. Only when the heart of Ainyahita would overflow 
with sobs the corresponding chord of Lake Mana would 
vibrate in moans, and the holy waters quiver and tremble 
when Ainyahita called out: <; Mazda, Mazda, how will 



* Associates are God's heirs and joint heirs, with the view of becoming 
His equal thru merit and obedience to His Will whose law is Holiness. 

t Immaculate Conception is the fruit of the Spirit overshadowed by the 
thought of Realization; submission to the unquestioned powers unto rebirth 
and illumination. 








mankind ever master languages to the extent of imparting 
the part of a fraction of the illusionary side of Thy might, 
for to conceive Thee in Thy reality would be by far a 
greater task than the annual brush of the bill of the holy 
bird in his attempt to wear down the height of Guramand 
to the level of Vourukasha.* 

6. "Well I understand now the magic silence of my 
guardian father! when referring to Thee. I understand 
now my terrestrial mother and her sacred silence since her 
return from this, Thy divine hiding placet 

7. "Never again shall I feign ask to see; this one great 
step is just enough for me. I shall but drink of this my 
fill, and evermore keep still, keep still. Should on Life's 
paths my hardships teem, of this blest hour I then shall 
dream. I shall not seek my own reward, just to good 
works good thought impart. And at the hour of trials 
raise mine eyes to Thee, good words to praise. Upon me 
Life's great mantle throw; this is my wish; yea, be it so." 



* Vourukasha is the unbroken chain of waters out of which the dry 
Earth is born ; the great oceans. 

t Father and Mother are our guardians, to whose care the child is en- 
trusted, a privilege as well as a great responsibility, to the salvation or 
condemnation of parents. Every child is to be thought of as a Savior. 

t Hiding Place: A place where God will display His incomparable won- 
ders. He who beholds His presence in a twinkling of an eye never feels 
the sting of death, but led by the Spirit to the mountain-top, etherealizes. 



m 



CHAPTER V 

THE day was nigh spent and Ainyahita still knelt at the 
shrine overlooking the priceless waters of the sacred 
lake with the holy mountains on either side. With the 
rise of the pulsations of her heart the bosom of the lake 
would heave, developing into stormy vibrations that sur- 
passed in musical fantasies the slashing of the waves of 
Vourukasha. The north winds broke loose from the firm 

(77) 



\^M 




grip of Kai and played their orgies in competition with the 
towering waves of Mana. 

2. In vain the crowns of mountains cast their ghostly 
apparitions of fantastic silhouettes upon ether and wave to 
frighten the furies of hurricanes. 

3. The reflections of the Moon quivered and her path 
dissected unto undefinable fragments. Like a million 
voices in contest for the only prize to be awarded to the 
most terror-striking howl the unchained elements shrieked 
thru Space, brought to a sudden silence only when a 
Power no mind would be able to explain determined so. 

4. The stars above, comfortably cushioned against an 
ultramarine sky, quietly and disinterestedly watched the 
different parts of constantly changing scenes of a drama 
seemingly played in tongues foreign to their linguistic con- 
ceptions. 

5. Only when a gigantic wave zizzed into a current of 
organic powers, turning somersaults with a whirling gale, 
here and there a solemn star of somber character would 
lose his equilibrium and with lightning rapidity shoot into 
the depth of Arkana,* the bottom whereof even by the 
wise has never been discovered. 

6. Ainyahita followed with interest the spectacular play 
performed under the cover of night. She understood the 
characters and their diverse roles and saw in them repeti- 
tions of corresponding relations in the midst of incarna- 
tions thru drudgery of daily walks, in congregations of 
men and on the battlefield. Ainyahita saw thru it all and 



* Arkana or Akarana is the endless, limitless causation. According - to 
Ainyahita there is but Thought, the useful in all, and Substance, the useless 
in itself. The Thought emanates Intelligence turning into conscious Mani- 
festation, while Substance emanates Energy turning into Matter, not of its 
own accord, but by virtue of the governing Thought of Mazda thru pro- 
cesses of creation and evolution. The system is monotheistic in principle, 
polytheistic in association, pantheistic in application. Her dualism is 
merely cause and effect. Her trinitarianism. Good Thought. Good Word. 
Good Work. Thousands of years her junior, Zarathushtra follows her trend 
of thought and bears out the truth of her revelations. 



j*iL 






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cried bitterly at the thought of her utter inability to end 
all strife, yea, even to hear from the raging elements blas- 
phemy while elementals mocked the throne of her Lord 
Mazda. She would have thrown herself upon the elemen- 
tals; as if prompted by an irresistible power she was about 
to throw herself upon these heartless fairies, who rode 
upon the foaming waves, carousing in contemptuous mer- 
riment, while their hideous entertainers displayed the vil- 
est mimicry whenever the silvery Moon sent a message of 
Peace. 

7. But the Good Spirit held back Ainyahita, and turn- 
ing to him she said: "Why does the Lord allow these 
plays that defy all decency in the elemental and repeat 
themselves in the midst of human society?" 

8. And the Good Spirit answered and said: "Ainyahita, 
thou pearl of Heaven and diadem of the Earth, who art 
growing daily in favor among the Associates of Mazda, 
hail to thee. Thou knowest the Designs of Providence; 
thou knowest the Plan of Salvation. Every phase mani- 
fests in accordance to its preceding accomplishments and 
takes up its activity where it left off, following its corre- 
sponding trend of thought, culminating in the survival of 
the fittest. 

9. "It is no concern of the Lord, but that of the indi- 
vidual to work out the Order of Salvation in accordance 
to his own demands. Any interference at an hour of dis- 
play would only enrage the elements and make difficult the 
work of God's Associates. All the phenomenal is but the 
means unto an end. Be a quiet spectator in the midst oi 
turmoil, but in the domains of God make good every 
moment once idly spent.' ' 

10. The storm ceased and in the first rays of daylight 
the holy waters lay smooth and serene, displaying the 
most exquisite colors of the highly tinted firmament. 
Guramand looked his best and answered the kisses of the 

(79) 



m 









Sun with a pleasant glow, raising his wings to the sky as 
if attempting to get closer to the bridegroom of the day. 
11. Ainyahita knelt in devotion, attentively listening to 
the revelations of the Voice of the Spirit, who said among 
many other things never to be written: "Ainyahita, this is 
the place unto man's revelations, the cradle of rebirth. 
All Good Thought, Good Word, Good Work, begins at 
the waters of Love, and these holy mountains, whence 
cometh Salvation. Every Associate of God sent to declare 
a new cycle receives his commission at the shores of a 
crystal sea. He whose eyes are fixed to the mountain 
tops, to witness the glory of the Sun, has the key to un- 
lock the hiding place of the Almighty and permission to 
enter into His sanctuary to live in communion with the 
Saints of God. Peace be unto thee, now and forever. 
May Mazda be rejoiced and His Associates continue to be 
victorious. Be it so." 



(SO> 









MNYAHITA AND THE ANCIENT OF DAYS 
CHAPTER I 

THOU most glorious Thought of Thought, 
Who sittest in the midst of the thoughtful, 
Whom we adore as the Lord God Mazda 
And leave it to Thee to determine the destiny of 
Infinite Designs; 
Let the radiating rays of Thy divine splendor 
Fall upon my composite being. 

2. May I, even I, just rising from out of the depths of 

creation, 
Passing thru the complications of evolutions 
Too complex to fathom at an hour of awe and surprise, 
Behold the frame that holds hidden Thy divine heart, 
And catch even if only a stray ray of Thy illumination. 

3. May Thy light rays pass thru my frame of inherited 

contradictions, 
To brighten every particle of my storm-tossed nature, 
That I may recognize and grasp Thy designs 
Within the crude of Nature's phenomena 
As well as in the finer forces of human kind. 

4. May I, even I, understand existing relations in all the 

creatures of the Earth; 
May I, even I, find the correspondences of all things of 

Life 
And thus come into the possession of the powers 
That alone determine the safe guiding of the helm of 

my lifeboat 
In the midst of the sea of uncertainties and the elements 

of furious wrath. 

(81) 



MB*. 



%*>**. 




5. Thee alone I beseech, who art Mazda, 

The Thought of Thought amidst the thoughtful; 

To Thee alone I appeal, who art the Lord God Mazda, 

Unto whose endowments there is no end; 

To Thee, who aidest me from out of a state of strug- 
gling elements unto mastership, 

I, even I, offer up my prayers in praise of Thy incom- 
parable splendor. 

6. Thou art the example unto all the Associates of God; 
Thou art the pattern unto the Saints of kin; 

Thou art the only One in whose footsteps mankind 
may safely follow 

And attain to the goal that holds the key unto the hid- 
den treasures of Eternity. 

7. Thy blessing I invoke, O Mazda; 

Recognize me, even me, as one of Thy Associates des- 
tined to the mastery of Thought. 
May I be worthy of victory and become a true wor- 
shiper of Thy holy station and Thy divine name. 
May the Lord God Mazda be rejoiced and His Associ- 
ates forever remain victorious. 

This is my wish. Be it so. 



CHAPTER II 

THE last words spoken under the breath of a soft whis- 
per, her eyes steadily fixed upon the guiding star, 
Tistra of the heavens, Ainyahita arrested all further respir- 
atory action, and in the attitude of alertness listened to the 
dying pulsations of her human heart, while her thought 
had taken wings unto the thought realm of Mazda and her 
desires had been buried with the last efforts of a terrestrial 
heart. 

(82) 



&1 



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B 







2. At one with Mazda, and unconcerned as to her sur- 
roundings, she waited for the promptings of the Spirit, to 
do his bidding, and a Voice from out of the depth of her 
unfathomable being and the dense darkness of Akarana 
called, saying: 

3. "Ainyahita, thou pearl of Heaven and diadem of the 
Earth, why standest thou here and gazest into Space, 
which is endless? Why waitest thou when Time is eter- 
nal? Is not circumference dependent upon thine own 
perception? Is not the pivoting point of thy being the 
heart, around whose center revolve the objects of Space 
known to thy conception? Think, and be master of thy 
situation. Arouse thyself and by mastery use thy thought, 
which is at one with Him who is First in all things, who 
is revealed even unto the Last of all — even unto thee, O 
blessed Ainyahita, and with thee who art the Last unto 
thyself in creation, be thou the First to recognize all things 
and lead on the intellectual armies unto the end of days." 

4. Ainyahita withdrew her sight from the visionary 
point in Space, and, touching her heart, felt the throbs 
thereof vibrating in unison with the heavings of her 
breasts, while her lips parted in answer to the spirit of the 
Ancient of Ttays* saying: 

5. "Thou spirit of spirits; thou hidden one within the 
incarnation of my magic illusion; praise be unto thee and 
thy attendants. May Mazda be rejoiced and His Associ- 
ates be lauded for their victory. Unto His glory I shall 
ever offer up prayers of praise and bring a sacrifice worth 
being heard of. But I am merely a corporeal being at this 
time. I am but mortal in this estate, while the Saints and 
Gods of my kin and all human kind on Earth and the 
innumerable domains of planetary systems have been long 
before I came, and are far ahead of my station of corn- 



er * 



* Ancient of Days: The fravashi of the Lord God Mazda made manifest. 
(S3) 




rfl 



prehension, endowed with qualities I yet have to attain to. 
It is for this reason I ask of the Lord God Mazda to illum- 
ine my attributes and lead me on to brighter days of final 
recognition." 

6. "Ainyahita," answered the Ancient of Days, "the 
last are those who have been at first, and those at first 
recognize their own station at last wherever they are at 
last. Neither thou nor I have ever been what we are now 
in this state of mystic phenomena, but the entity thereof 
is eternal and everlasting. Everything in existence is but 
the result of a portion of the Infinite Thought, but not the 
Thought itself. All that fills the Universe and Nature has 
been prompted by Thought, is governed and mastered by 
Thought, and thou and I must worship the one as well as 
the other in existence, that by so doing the only One may 
be recognized and adored, as thereby only we remain mas- 
ters of our situation even unto Eternity. Think and re- 
flect and thou shalt recollect the expression of Mazda, once 
saying: 

7. " 'Out of a single fraction of my Thought I 

have created all the worlds, yet I myself clothed in 

the magic illusion of phenomena, have remained 

separate in the midst of all. 7 

8. "Our entity remains hidden to the eyes of flesh by 
reason of the phenomenal envelopments, while the identity 
will forever baffle the phenomenal in Nature. The illum- 
ined only, when quickend unto regenerative life, the life 
blended consciously with that of the Lord God Mazda, 
breaks the veil of the illusionary density and thru spiritual 
discernment perceives the principle that determines the 
magnitude of complex manifestations. 

9. "In matter we are to attain what we are in spirit, 
to which end the creative energy of Infinite intelligence 
continues its operations until perfection is reached.' - ' 

(84) 




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< * DRAISE be unto thee, thou Ancient of Days, for re- 
A calling unto my memory this thought most sub- 
lime. Still, should we not place our trust in Mazda, in 
the expectation of gaining His gracious favor and be led by 
His mind, and His alone?" 

2. "Ainyahita, thou pearl of Heaven and diadem of the 
Earth, praise be unto thee and the holy men and holy 
women of thy kin. If thou art at one and of the realm 
of Mazda, from Him and thru Him, why shouldst thou 
ask for favor; why shouldst thou be led? Thy attributes 
and thy endowments which come unto thee with thy 
birthright and are imparted unto thee in the blessings of 
thy kin relation, reveal it all to thee day by day thru the 
powers of conception, growth, development, unfoldment 
and maturity. 

3. "Continue to read the Open Book of Nature and fol- 
low the revelations of the symbolism of the heavens,* as 
they are the watch unto thy enjoyment and thy guide in 
the walks of life. 

4. "The Lord God Mazda has set the pace and His As- 
sociates follow thru the deeds of victory, proclaiming the 
truth of God's unfailing ways, and we learn thru observa- 
tion to pattern after Mazda, who stands out as the stand- 
ard of an example that has no equal. He takes the lead, 
but Mazda will lead no one. He gives the call, still He 
will call no one. 

5. "He who is of his relation, he who recognizes* his 
kin, follows by virtue of the light within which is the cul- 
mination of the ray of Eternal Light possessing the qual- 
ity of illumination, growing into the circumference of 



* Symbolism of the Heavens: Astronomy and astrology combined; 
science whereby the destiny of man on Earth was calculated. 

(85) 



being, revealing Life's paths in the brightness of a most 
glorious day, making the ways of the Lord smooth and a 
delight to the Faithful. 

6. "Continue in the relations of Mazda. 

7. "Perform the duty of thy station in Life well. 

8. "Listen not to the voices of embryonic forms who, 
like little reeks, are cast about aimlessly by the tidal waves 
of strandless seas, and like immatured reeds are tossed 

jfpT I about by passing winds, no one knows whence, how nor 
where. 

9. "Remain steadfast in thy faith in Mazda and demon- 
strate in accordance to the still, small voice within, which 
is thy guiding star thru Life, for that voice reveals unto 
thee thy duty which leads unto obedience. 

10. "May Mazda be rejoiced and all the associates of 
thy kin prove victorious now and forever. Be it so." 

11. "Be it so!" Ainyahita responded, while her eyes 
filled with the dewdrops of her enraptured soul, and her 
corporeal form quivered for joy. 

12. The Moon cast her silvery reflection upon the rosy 
lips of Ainyahfta in acknowledgment of the hour of eman- 
cipation, and with a kiss of relative affection, suddenly 
disappeared behind the screens of lambclouds and with 
them Ainyahita herself retired to her hammock of sweet 
slumber to take flight in her astral to the region of her for- 
mer days now clothed in mystery. 













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PEARL TEN 



AINYAHITA zAND THE SERPENT 
CHAPTER I 

THE season rapidly advanced to its close and many 
a creature of God's infinite menagerie had 
moved over the range in search of better oppor- 
tunities to still his want for food and quicken- 
ing waters. Even Ainyahita lifted her eyes in 
search of more abundant grazing-ground for cattle and 
sheep. Away she wandered with her numerous flocks, 
attended by the care of leaders and her spotted dogs. Into 
the higher canyons, where Mithra held out most tempting 
inducements to the ever-thoughtful shepherdess, she led 
her trust, and altho shouldering responsibilities that men of 
giant strength and fearless character would shrink from, 
Ainyahita dared, for she remembered the words of her 
father: "And a child shall lead them." 

2. Altho but a child in body the spirit of Ainyahita 
remembered her superiority to the antiquity of any earth- 
bound member of her kin, and thus she would muse to 
her own satisfaction that "ere Melchizendek* became 
known as such I knew his spirit, and I am still." 

3. The messengers of Khorshed were exceedingly busy 
in their display of luminous splendor and the air currents 
of Vat and Ashtatf vied with each other for supremacy. 
The spray of golden sunbeams, caught by the governing 
forces of Ethera, were compelled to reveal their crystallized 
light to an intensity of heat creating discomfort to the 










Melchizendek: Melchisedek, king of Rig-hteousness. 
t Ashtat: Astad, the angel of Truthfulness, destroying - the demons and 
the fiends of death. 




higher organized manifestations of the Earth. Even the 
birds wandered toward the groves of lofty evergreens, 
their songs betraying a contraction of the membranes of 
their tender throats; butterflies drew slowly and long at the 
flower they would light on, as if attempting to drain 
the blossom to its very depth, while insects hid from sight 
in the hope of escaping the misapplied blessings of envious 
elements. 

4. Sheep and cattle* moved uneasily about and with 
their noses turned high made an attempt to determine the 
direction of a new breeze that by an extra draught of salu- 
brious breath they might exercise their power of attractive- 
ness and coax the quickening elements of galamic sub- 
stance to touch their thirsty palates. 

5. All-observing Ainyahita sensed the innermost of her 
trust, and with the staff* of authority in her left hand and 
the rodt of chastisement upon her right shoulder, she headed 
her flocks of plenty to a quietly babbling spring whose 
waters flowed crystal-clear and abundantly unto whomso- 
ever cared to stoop down to partake of its non-obligatory 
ripplings, the evaporations whereof turned into joy and 
laughter in accordance to the degree of recognition in the 
relation of man to the objects of Nature. 

* Staff: The staff proved in all the ages as an indispensible implement 
among - the shepherds of ancient lore. The acacia was used more prefer- 
ably to other wood to make this cane, which necessarily had to have nine 
knots and a crook at one end, very much similar to a bishop's staff. The 
staff grew to great importance owing to its many uses for climbing hills 
and mountains, for the protection of life and for signals. The staff remains 
still an emblem of Power and Trust among the Shepherd Kings and the 
various secret organizations. 

t Rod: The rod was a club taken from hard woods, oftentimes the 
heavy end plated with copper and short copper pricks, but very heavy and 
pointed. To shepherds it was an absolutely necessary implement to use in 
cases of necessity to not only protect their flocks from intruders, but also 
for their own protection. The scepter still in use by monarchs is an im- 
provement from the ornamental side, while the "rod of chastisement" still 
holds its own among the people of the high mountain- tops. 



(88) 










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CHAPTER II 

ALTHO Ainyahita had used all the usual precautions, 
she was nevertheless surprised to find her ever- 
searching eyes escaping a monster of the realm of Angro- 
mano,* who, like a streak of lightning, thrust his deaden- 
ing fangs into the wool of the leader of the flock. But as 
quick as was the serpent, t even as rapidly Ainyahita 
brought her staff to bear upon his lithe body, while with a 
magic swiftness she struck her rod upon his head that reeled 
before her feet as if in apology, his long-drawn body twist- 
ing and twitching with all the fantastic motions of a lim- 
ber contortionist cited by the touch of the magic wand to 
evaporate from the spheric to the etheric. 

2. Without meditation she quickly cut a part of the 
flesh from her beloved leader where the enemy had injected 
his poison, and after washing the wound thoroly with the 
nectar of the Gods and anointing it with the oil of glad- 
ness, she bandaged it with pure white holy linen, adminis- 
tering to the invalid sheep a quantity of aged consecrated 
wine. 

3. To make sure of her success in counteracting the evil 
she turned her dogs upon the leader, who was compelled 
to keep in rapid motion so that thru constant exercise all 
possible poison retained in the veins might, by increased 
heart action and renewed circulation, be drawn out thru 
the porous system and safely eradicated. 

4. This performance seemed to have attracted the fleecy 
lambclouds of Andervayi,! which, as if agitated, grew to 

* Angromano: Angrro Mainyus, shadow of thought or adversary. 

t Serpent: Axi or Azi Dahaka, or Zohak, is in his original naturalistic 
character, the storm fiend. The uncleanness and unhealthiness of the 
rivers are ascribed to his poison. 

$Andervayi: The atmosphere between the heaven and the earth; or 
the whole mass of aeriform fluid surrounding the earth; or the sky, the ap- 
parent arch or vault of heaven, which on a clear day is of a blue color. 



y x /(UJ * CctTOTOT * i 



(89) 



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quite an assembly, swiftly galloping toward one cluster 
drawn from the various quarters of the pearly gates of the 
firmament. But the lambclouds were not the only ones 
to inquire into the meaning of the suddenly aroused state 
of agitation; slate clouds also gathered in clusters here and 
there to discuss the event on terra firma with heated argu- 
ments. 

5. The leader of the sheep quickly recuperated and Ain- 
yahita turned her attention to the remnants of the serpent, 
whose spirit passed thru all the agonies of a varied state as 
he passed from tissue to tissue taking his leave of absence. 

6. The tenderness of heart brought to Ainyahita the 
contrite state of remorse, and with the spirit of the serpent 
she experienced all the agonies of a hateful life whose 
hands and feet remain hidden in the mind that more cun- 
ningly it may work destruction. 



CHAPTER III 

WITH the last rays of sunlight passing behind the dark 
portals of Eventide the body of the serpent ceased 
to breathe and his life, clothed in a mantle of invisible 
fire, passed on into the regions of the Undiscoverable. 
Ainyahita realized that by her hand a life, even tho dreaded 
and despised, had met a fate not within the destiny of 
Nature. In her doubt as to the law governing the incident 
she called upon the Good Spirit, who in answer to her 
prayer said: 

2. "Ainyahita, thou pearl of Heaven and diadem of the 
Earth, lament not the loss before the Gods, but before 
those who are the factors in the case. Of the things ap- 
pertaining to our station and sphere we may answer in 
accordance to the degree of intelligence on the part of the 
inquirer, but for others we can answer not, as every realm 




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has its own rights* which we must respect as much as they 
must respect ours, and only when our rights are jeopard- 
ized do we resort to means necessary to protect our own. 
Inasmuch as thou hast ability to ask of me things apper- 
taining to our kind even so ask what thou wouldst wish 
for of the serpent whose body lies at thy feet, while his 
spirit hovers about thee, that thru common understanding 
thou mayest find thy peace.' ' 

3. Ainyahita lifted her eyes toward the dying Sun. Her 
cattle and sheep had gone to their rest, while the dogs lay 
about her in the dust, ever ready to follow her command. 
The breezes grew cooler and a chill went thru her body 
like unto that of handling a cold serpent. It was her first 
chill, as it was her first offense against the commandment, 
"Thou shalt not kill." 

4. A shudder passed thru her body as she thought of it 
all, and bending before the holy fire she quickly added 
nine times nine pieces of thoroly seasoned sweet-smelling 
wood that by the greater flames she might warm her chill. 

5. After she had spoken her usual patets and imparted 
blessings upon all the creatures of the Earth some power 
seemed to call her to a halt and forced her to step back 
several paces since the flames of the sacred fire had spread 
to dimensions of exceptional heat. Ainyahita's counte- 
nance burned with feverish heat and on looking into the 
fire sne saw a spirit form with the face of an angel smil- 
ing at her, while in the crackling of the consumed wood 
she could hear the echo of the wriggling snake. 



* Own Rights: Law and order characterized the Avestan people, or the 
people of Zend, from time immemorial to such an extent that the Mazda- 
yaznian law even in later times still continued to hold strongly to the origi- 
nal designs so much so that respect for the rights of others has been car- 
ried to the very limit of its extremity. Altho well informed, we are sup- 
posed not to answer as long as it is not in the province of our station, posi- 
tion or duty. To be true to one's calling only that which appertained to 
one's profession man was supposed to be conversant in. Here we find the 
idea of caste developing. 





EO 



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CHAPTER IV 
1 1 f\ SERPENT," said Ainyahita, "altho not a creation 
v-/ of Mazda, but the result of the counterpart unto 
the good creation, speak to me and tell me whither thou 
goest, and what am I to do to right the wrong done unto 
thee at a moment of sympathy and anxiety?' 1 

2. A cold wind touched the cheeks of Ainyahita, and a 
voice like unto that of sweeping dust spoke, saying: 
1 'Ainyahita, thou pearl of Heaven and diadem of the 
Earth, hail to thee and thy kin; hail unto the Lord God 
Mazda and unto His handiwork. 

3. "I am the serpent whose body lies before thee. 
Lament not for what is not and never was in reality, since 
its existence is nothing more than the result of envy and 
jealousy. Thou hast not killed me. I have attracted the 
deed unto myself by infringing upon the rights of good 
creation, and as thou art in charge of thine own, thou 
didst right at the time, as it was a moment of life for life, 
and lo, I have received my just reward. 

4. "From time immemorial it was agreed upon that we 
may partake of the dust and what comes from the dust, 
but never of the creation of flesh. Not only have 1 sinned 
in this, but I have even attempted to injure thee and those 
in thy charge. 

5. "While my body lay wriggling before thee I swore 
vengeance, and all that lay in my memory spit fire and 
wrath, but since the flames of thy holy fire caught me and 
my spirit has warmed itself back to the forgotten long ago, 
lo and behold, I recollect my original station and see thru 
it all, and with it I recognize that I have done wrong to 
enter into manifestation before my allotted time." 

6. "But I killed thee," cried Ainyahita. 

7. "Nay, nay," answered the spirit; "thou hast re- 
deemed me thru the blood of the lamb at the time thou 

(92) 









V 




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BA 



didst cut the flesh from its side where I bit it. Hadst thou 
killed me just for the killing sake, or because of hatred 
for my form, the deed would have been counted against 
thee by the adverse laws. But thou hast done thy part as 
a good shepherdess and in self-defense for thy charge. I 
am grateful to thee for this, as thou hast given me thy 
thought during my struggle at the hour of death and thus 
assisted me to pass the Khinvat* unto consciousness, where 
I may contemplate upon my wrong career and strife, to do 
better by thinking Good Thought, speaking Good Words 
and doing Good Deeds unto the redemption of my estate 
and the glory of Mazda and His victorious Associates." 

8. "O serpent, thanks be to thee for redeeming me 
from all the penalty of law, and now may I ask thee how 
thy spirit ever came to become a serpent and one of God's 
counter-creation?" 

9. "Ainyahita, thou knowest it better than I could tell 
thee, for thou hast remained in the obedience of thy first es- 
tate, while I rebelled and have fallen; still I have not fallen 
as low as many more of my kind, who have even worked 
their ways into the human heart, deceiving their own kind 
and keeping in delusion the Saints of God so that by 
doubt and the spirit of uncertainty they may be kept from 
the right path and only in a roundabout way find the goal. 
Thou knowest only too well that the outer circles of intel- 
ligence at seeing the splendor of Mazda and His Associates 
in the beginning of creation became anxious for their re- 
ward and could not await their terms and time that lead 
unto manifestation. Instead of assisting in the creation by 
following instructions as imparted by the Lord, they 



* The Khinvat bridge rests by one end on the Alborz (Hara-berezaiti) 
and by the other on the Kikad Daitik in Iran Vegr. It extends over the bot- 
tomless pit of hell and leads to Paradise; for the souls of the righteous it 
widens to the length of nine javelins; for the souls of the wicked it nar- 
rows to a thread and they fall down into the abyss of hell.— Dinkard ix. 20-3. 




started out in the opposite direction and threw themselves 
on the already created. 

10. "From the elementary up to the mineral we, the 
rebellious and envious intelligences, kept side by side with 
the processes of manifestation, resisting the good creation, 
until thru the blind forces of substance we gained the favor 
of the embryonic particles of decompositions in the ether- 
oids of Space and the dust of Time, and thus worked our 
way into vegetation, where we got the upper hand, 
introducing obnoxious growths greater in number altho 
not in as great variety as those of the useful vege- 
tation, still enough to hinder the progress of the lat- 
ter, as only thru cultivation the Earth will respond to 
the intelligence of God. Among the animal creation we 
lost our balance, and only where cattle would feed 
upon our kind and thru the deposits of their waste 
were we enabled to come into the animal kingdom, first in 
the form of organisms to carry on the work of destruction 
and correspondingly, step by step, to the end of ferocious 
characters. Cattle subsisting on the weeds of uncultivated 
and uncared-for ground came under our power, and thru 
them upon all other clean creatures of Mazda largely sub- 
sisting on the unfiltered scum of the Earth and water,* 
and wherever mankind was conceived without determina- 
tion as to kind, unguarded by the angels of Mazda and 
void of the understanding of the gestative laws of Life, we 
took the liberty of imposing our tendencies of destruction, 
playing havoc among animal as well as among mankind." 



* In the days of Ainyahita the fertilizing - of soil with animal waste was 
considered an unpardonable sin and a germ-breeder. The decay of forests 
and from mountain-sides was to be the fertilizer and of these particularly 
the chemically charged decompositions. Beside fertilizing with minerals 
the land was to be in rest every span of the hand or every .fifth year for a 
season. 



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CHAPTER V 

^T*ELL me, O thou spirit now redeemed from the 
1 fallen estate, tell me if thou may: Does one of 
the fallen ones incarnated into human form continue to 
enter human form?" 

2. "Ainyahita, thou blessed one among the children of 
man! This is not for me to tell, as I have gone no far- 
ther in the designs of the fallen ones than that of a ser- 
pent. Only he who has passed the last of all manifesta- 
tions — Man — is able to answer. I know only of such de- 
signs from hearsay. My experience ends with the serpent, 
and for this reason I can only speak intelligently up to 
that time. Anything more that I might say I have been 
merely told in my initiations disclosing our plans of des- 
tiny, and speaking of these, I know not for certain as to 
their tangibility, consequently all quotations made could 
only be considered as mere supposition, hypothesis and 
speculation on my part. And now that I have entered 
upon a new career, all the more care 1 must use not to be 
found entangled in uncertainties, as anything bordering on 
doubt, void of the stability of principle, and low and out 
of harmony with the designs of Mazda, would bring upon 
me all the illusions of the depth and density of Space, 
weaving the veil of delusions around my entity, keeping 
me from the paths of eternal progression and chained to 
the terrors of incarnations in the realms of transmigration, 
hold me tightly to the cross of charma and its endless ex^ 
periences without profit to time." 

3. "O thou spirit now free from delusions of time, 
thou speakest wisely; still I am overwhelmed by thy 
knowledge. As thou hast been but a serpent and thus 
never didst acquire the language and learning of Man, by 




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what law, then, is given to thee the knowledge of Man's 
philosophy ?" 

4. "Ainyahita, allow me to pay unto thee the highest 
compliments of a redeemed spirit. Thou knowest better 
than I can tell thee; thou knowest that ail intelligence is of 
but one source — Mazda — and he who becomes conscious 
of Mazda also receives the reflex of His divine wisdom, 
even tho once but a mere serpent. Even while in a state 
of counter-creation our kind recognized the power of 
Mazda and not only believes in his ability, but fears Him 
and trembles at the thought of Him because of the knowl- 
edge of our eventual destruction at the hour of death, as 
with us death is the wages of sin and the end of our ef- 
forts, compelling us to start our work over and over 
again. May Mazda be rejoiced and His, yea, only His 
Associates, continue to be victorious and reclaim the Earth 
thru the assistance of Saints, turning the deserts into a 
paradise, a paradise most suitable unto Mazda and His 
Associates to dwell therein. Be it so." 

5. "Be it so; yea, be it so, worlds without end," re- 
sponded Ainyahita, and having once more blessed all the 
creatures of the Earth she placed a few more bundles of 
selected pieces of wood upon the holy altar and fell asleep 
in the arms of Mother Night, while Vayu played sweet lul- 
labies upon the thousand and ten thousand strings emanat- 
ing from the holy fire of the nearby altar raised unto pro- 
pitiation and praise of the most holy name — Mazda. 



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MNYAHITA <^ND THE RESURRECTION 

CHAPTER I 

11 Lord, how can a form be again restored to 
its former state where the breeze has dried it and 
the wind has swept it away, or where the water 
has carried it off, or where the fire has consumed 
it ? How can such become resuscitated, resurrecled 
or incarnated again ?" 

2. Three times Ainyahita repeated the question before 
the shrine of her humble tent, and three times her eyes 
ascended slowly toward the Heaven's canopy in confidence 
of faith and with the assurance of her innocent obedience 
that the Lord would hear her prayer. 

3. She had pondered upon the question of Life and the 
possibility of immortality* of the phenomenal in form, but 
many a point seemed too obscure to her to intelligently 
satisfy her ever-searching and investigating mind. 

4. The Moon had entered her festive season and dis- 
played her full gown, attended by a company of pages who 

* Immortality: While the western Avestan believed in the perpetuity 
of "the minds of the fathers thru the minds of their children," and vice 
versa, the eastern or mountain folk of the Avestan held to the immortality 
of man's entity appearing: and reappearing: in a form independent of the 
possessions by another entity or soul. And altho reincarnation and trans- 
migration were believed in, both of these phases in the evolution of the at- 
tributes of the entity were applied only to the unfaithful not joined to 
Good Thoug-ht, Good Word, Good Deed, absolutely. The faithful, free from 
all charmic influences, had freedom of choice to enter the flesh or to follow 
transmigration with a purpose or end in view. Yet there was not much 
speculation as to the Earth and the number of souls possessing* the same 
outrigiit, or the possibility of being: given to possession, in which case the 
recipient was either to be born ag-ain at the end of time or else to collect all 
of the former elements and constituents making- up the body of a preceding: 
existence. Most Avestans held that as there was no end to Matter and no 
end to Space, the soul of Man, free from further obligations here below, 
would go to other realms, performing the part assig-ned by the Infinite. 

(97) 



f^fofr*. 



adored her style. Even the stars bowed in humble sub- 
mission at the splendor of the silvery shield and sent thru 
space messages of recognition. 

5. But the Moon and the stars were not the objects of 
consideration to Ainyahita. These were her constant com- 
panions, and like the Mother Earth as her confidants, dis- 
closed all their secrets even to the extent of their hidden 
treasures. 

6. The bowels of the Earth had long since been dis- 
sected, even to the degree of the pulsating heart protected 
by the chest of a Hyimalaya. 

7. The relation of the navel of Vourukasha to the ethe- 
real circumference had been laid bare. 

8. Even the chasm of a North Pole* with its endless 




* It was believed by the Avestan that the Earth originally lay horizon- 
tally and only thru the progress of Time and in accordance to the zodiacal 
signs of her course does she little by little rise, eventually reaching a more 
perpendicular position. Research work discloses that the ancients knew a 
little more about the physical geography of the Earth than we care to ad- 
mit. Much information may be gained in regard to the North Pole and the 
South Pole from the ancients, since even the Chinese are supposed to be In 
possession of records giving - details, particularly regarding the North Pole, 
not only disclosing the discoveries made before the glacier period set in 
upon the polar regions, but also giving the details of how the northern 
hemisphere had been discovered, giving the most ingenious means of 
averting the possibility of deception, making it possible for the world to 
know all about the northern point of the Earth, to be likened unto a body 
with full face gazing upward or lined upon the uppermost part of the 
trunk of terra firma. As toward the North Pole the oxygen grows more 
dense, so toward the South Pole nitrogen outweighs the oxygen, making it 
still more difficult for man to reach the extreme point of Earth's base. 
From the North Pole issues forth forces attractive, while those of the South 
Pole are repulsive. The North Pole presents one immense funnel-shaped 
crater, with a diameter amounting to about 800 miles. This crater is 
surrounded by the most precipitous glaciers and cliffs, so that no mor- 
tal will ever succeed to penetrate into this mysterious region of the 
Earth, as every daring investigator will find his death threefold. It is 
also to be remembered that at the ninetieth degree of our present 
calculations the formation of the Earth is of a peculiarly elastic nature 
governed by vibratory action, making the crossing of the latitudinal line an 
absolute impossibility, as any attempt to cross it simply moves one's foot- 
steps in the circumferential line but not across it. As the point of the mag- 
netic needle no longer registers, it would be hard to determine as to 
whichever way one goes. As the diametric expanse continues to be envel- 
oped in the deepest lines of ether at the ninetieth latitudinal degree one is 
not able to give a very analytical description of the details that constitute 
the chasm and its manifold objects peculiar to the governing factors of a 



i 




I 



yawn to the seven craters of the South Pole no longer gave 
charms, while the climatic conditions of the seven Kesh- 
vares affirmed with absolute assurance the conditions upon 
other planets, showing that in sum and substance they dif- 
fered but little from the laws of the Earth. In all things 
there was law and order. 

9. But now, after due consideration as to creative ener- 
gies and their eventual evolutions to that of the form of 
Man, caused some anxiety to the mind of a little blossom 
in her first teens. 

10. Ainyahita well understood the connections of corre- 
spondences in the elementary, mineral, vegetable and ani- 
mal kingdoms, and had long since fathomed how by the 
determination of sound the basic principle unto manifesta- 
tion became revealed. 

1 1 . Guided with that simple law of sound on the breath, 
she had power to wrest from Nature the most profound 
secrets. 

12. To measure the distances of Zarvan Akarana were no 
more of a task to her than were the manipulations of a 
counting-board,* while the courses thru ether were as much 
a matter of fact as was the regularity of polar streams 
and their periodical changes induced by gulf currents. 

13. Ainyahita had learned her lessons rapidly while per- 
forming her duties with obedience and without a single 
thought for recognition or the hope of a reward other than 
that she might wax stronger and grow wiser in order to 
shoulder greater responsibilities, responsibilities which thru 
performance become a source of joy. 



planet. The South Pole, however, has seven craters. The diameter of its 
chief crater amounts to about 250 miles, and that of the smaller ones to 
about 30 and 140 miles. The crater of the North Pole looks mostly like the 
disembogruement of an apple, when its stem is pulled out, and is, as it were, 
the mouth of the Earth, in an attitude of taking: its food; whereas the 
craters of the South Pole are like a canal of discharge, which empties all 
its excrements periodically, as the lava from a volcano. 

* Counting- board: A multiplication-table of a number of balls on rods 
for the convenience of ready computations. 

(99) 








Sfo 



THE stars still adorned the altar of the vast Heavens, 
while the Moon glided like unto the Mirror of the 
Almighty thru the regions of Andervayi, reflecting the 
objects in his path as reminders unto the ever-presence of 
the countenance of God in all things. Gouds moved 
about like veiled priests and prophets in the performance of 
a bloodless sacrificial offering, reading the stations of the or- 
der of service in the language of symbolic drawings no 
man could transpose into a tongue sufficiently intelligent 
to convey to a mind, not brightened with the radiations of 
the world-sustaining Luminary, the full import of their 
meaning. 

2. All was stillness but for the rushing of the waters of 
Sanpu, who sang a cantata before the altar of the Hea- 
vens, lauding the Lord God Mazda and His ever-victorious 
Associates. With the song of powerful Sanpu the breasts 
of Ainyahita rose and fell in perfect rhythm, with the 
breath suspended periodically to listen to any omen or sign 
that might come to her upon the waves of the still, small 
voice. As the countless rapids of Sanpu in their proces- 
sional seemed lost in the whirlpool of volumes of waters 
bound for Vourukasha, their clear sonorous voices growing 
fainter and fainter, Ainyahita's right ear followed them 
with raised intensity. 

3. A flash of lightning zigzagged over the polar sky and 
simultaneously with it the inner light of consciousness 
enkindled the fire of love before the altar of Ainyahita's 
heart, the flames of soul revealing the ever-presence of 
Mazda. The breasts ceased to heave, but the heart flut- 
tered rapidly in anticipation of a word from the Lord God 
Mazda. With hands folded over her breast and her eyes 



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fixed on the sign of Urva* level with her eyebrows, she 
paused to listen, when a voice most tender and sweet, so 
near her heart and yet so distant from vision or touch, 
spoke, saying: 

4. "Ainyahita, thou pearl of Heaven and diadem of the 
Earth, why up so late when all the world lies in repose 
under the cover of the night, dreaming of sweet lullabies 
of a long-forgotten past? . . . Be at ease! Peace 
come to thee! Never shall the Lord God Mazda search 
the innermost of thy being to discover the motive of thy 
watch-keeping, knowing that altho in the world thou art 
not of it, and for this reason hast no part in its fancies of 
a fictitious existence, from the dream whereof men sud- 
denly awaken at the hour of their departure only to learn 
that they had overslept themselves and with it had lost a 
golden opportunity which to recover they are compelled to 
wander thru the labyrinth of destitute manifestations, 
stricken with blindness at the splendor of awakening, los- 
ing sight of the Khinvat and thus are prompted to fall into 
the pits of superstition they had once fancied in their 
magic illusion of self-delusion." 

5. Ainyahita bowed in reverence, saying: 

"O Lord, great is Thy wisdom; greater still is 
Thy compassion. But how can a form he restored 
again to its former state where the breezes have 
dried it and the wind has swept it away; or where 
the water has carried it off, or the fire has consumed 
it ? How can such become resuscitated, resurrecled 
or incarnated again ?" 

6. And the Lord God Mazda answered thru the still, small 
voice, saying: "Ainyahita, if I have established my wisdom 



5 1 



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* Urva: The sign of Taurus, the thought of strength due to a successful 
retentment of the life sperm, and freedom from passion conducive unto an 
improved progeny. 




V 



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and power thru my creation in the Heavens void of pillars 
to rest their weight upon; of infinite splendor, bound- 
less and vast; of incomprehensive magnitude, illumined 
far and wide, with immeasurable depth and incomparable 
height, and yet have given it stability greater than that of 
thoroly tempered metal; when the order of my creation 
and the laws of evolution are so intricate that they forever 
defy the sharpest and keenest investigations of the wise of 
the Earth; when the Earth exists thru me, the Earth that 
carries the seed of corporeal life, and there is no other one 
to uphold these uncountable manifestations; when it is 
conceded that thru me Sun, Moon and stars with their 
luminous bodies move in the firmament around their cen- 
ter with absolute regularity and never deviate an iota from 
their orbital spheres; when by me the grain is so ingeni- 
ously created that once it is sown into the soil it forever 
thereafter grows and multiplies by virtue of the intelligence 
hidden in its glume, in the multiplication whereof no man 
is able to determine which of them is the seed once sown; 
when I have made manifold tints and colors for petals and 
flowers that defy imitation; when to vegetation and other 
objects I have inoculated the impetus of the fire of Life so 
well devised that self-consummation is impossible; when 
by me the babe in the mother's womb has been begotten 
and passed thru processes of gestation imparting the deli- 
cate network of the skin, the form of the nails, the com- 
pounds of the blood, the shape of the feet, the intricacy of 
the eyes, the beauty of the ears and the many other com- 
ponent parts of perfection; when unto the waters I have 
given invisible legs that they may run their course with 
ease, on and on without ceasing, and emptying their treas- 
ures wherever they please; when I have created the clouds 
with their ever-changing shapes, to bring water unto the 
Earth and to descend in rain according to her wish; when 
1 have created the air, which thru the powers of atmos- 

(102) 



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pheric pressure apparently rises from the bottom to the top 
according to wish and will without being held in check by 
human hands; each and every one of which are much 
more difficult to create than it is to bring about restora- 
tion, resurrection or incarnation, because unto resurrection 
come to my assistance all of the things that were, while 
before they were formed and made there was not anything 
there to make them out of; remember, then, if that which 
was not, came to be created, why then should it not be 
possible to restore what once was? At a time of restora- 
tion the bones shall be demanded of the spirit of the 
Earth, the blood from the water, the hair from the plants, 
the Life from the fire, because at the time of creation 
these have been granted to the body. " 

7. At this instant the still, small voice had grown so 
faint that not another word could be discerned intelligently 
and Ainyahita's heart began to flutter at the vastness of 
thought and the magnitude of her investigation. Thou- 
sands of ideas crowded upon her mind until under the 
weight of mental pressure she could bear the train of 
thoughts no longer, and upon her knees invoked the angeis 
of God to assist her, saying: 

"(May £Ma%da be rejoiced and His Associates 
continue to be victorious. (May it come unto me 
at this hour or at the hour of convenience, who, 
how and why Man may be restored to conscious- 
ness, that my ever-searching mind may be at ease 
and the heart find Peace, while with my mind soar- ' 
ing far above the terrestrial the never-ending realms 
of the celestial, illumined by the powers of recollec- 
tion, reveal unto profit all the treasures of Ahura 
Ma%da in accordance to my wish and humbleness 
of spirit 'Be it so. Amen" 



(103) 




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AND the fravashis of the angelic company descended 
into the circumference of Ainyahita's aura at the 
hour of repose, weaving the veil of vision about her soul, 
saying: 

2. "Ainyahita, thou blessed one of the blessed, hail unto 
thee and thy kin; thou art highly favored among the 
favorites, and the Lord God Mazda is ever with thee at the 
hour of thy watch. Thou hast found grace before thy 
God and the congregation of the Lords and we are with 
thee. 

3. "Let not thy heart be troubled with matters apper- 
taining to the future distant days, still to satisfy the specu- 
lative side of thy nature be this thy pleasure that in a pro- 
cess of resurrection first of all the purest are restored, then 
the faithful and the believer, and lastly the rest of human- 
ity. In the fulness of time of one generation,* one time 
and one part of a time the Soshyans shall succeed in re- 
storing all the departed of that cycle of generations, t All 
men are restored, the just as well as the unjust. Every 
human being whose life has departed from him shall be 
restored. 






* Generation, Time, Etc, One generation consists of forty-five years; 
one time is equal to nine years; part of a time is three years. 

t First, the bones of Gayomard (the first man and king - , who ruled on a 
mountain, and was also called Gar-shah, the king- of the mountain), then 
those of Mashya and Mashyoi (the ancestry of the world, man and woman 
who, according to the legend, "thru affection at first ate up their own off- 
spring"), then those of the rest of mankind are roused up ; in the fif tv-seven 
years of Soshyans they prepare all the dead, and all men stand up; whoever 
is righteous and whoever is wicked, every human creature, they rouse up 
from the spot where its life departs. Afterwards, when all material living 
beings assume again their bodies and forms, then they assign them a single 
class. Of the light accompanying the Sun, one-half will be for Gayomard 
and one-half will give enlightenment among the rest of men, so that the 
soul and body will know that this is my father, and this my mother, and this 
is my brother, and this is my wife, and these are some other of my nearest 
relations.— Bunclahis xx.\;7-9. 



(104) 



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4. "Then when Man shall have received unto himself 
the whole corporeal world and shall recognize in body and 
soul the destiny of perfection, caste and class conscious- 
ness shall cease. One-half of the light now with the Sun 
of Righteousness shall illumine the mind and the other 
half shall enlighten the manifestation so that the body and 
soul may recognize thruout the whole human race Father, 
Mother, Brother, Sister, Beloved and Child, and all those 
near and dear to them thru ties of relationship celestial and 
terrestrial. In that state of recognition the soul will ask of 
the body and the body in turn will ask of the soul as to 
the negligence in the performance of corresponding duties. 

5. "And whichever one is found to have been negligent 
will feel the fulness of shame and will suffer agony for 
three nights, during which time the sufferings will be equal 
to the suspense of eons of time, until the entity of the soul 
recognizes the body and remembers the deeds done, and 
realizes the Intelligence of the Infinite in all His handiwork 
and acknowledges praise unto every existing thing. Then 
there shall be no further need of efforts, for all things shall 
continue with ease at the hour of magic spell. The a^ed 
will turn into the vigor of manhood and the child will 
grow into the knowledge of youth. 

6. "Altho Man will continue his labors in this world 
procreation will not be his lot unto salvation but that of 
choice. Unto every man shall be given the veil of lasting 
strength, and to one and all shall be revealed the elixir of 
Life that has been withheld from the wise of the Earth, 
who shall be made fools in the presence of the ever 
Faithful. 

7. "And in company with all the children of the hea- 
vens and the children of the Earth since the world begun, 
to issue forth from out of the universal womb of Time, 
and all the Associates Victorious of all tongues shall pro- 
nounce this holy wish: 

(105) 



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"O Lord God [Ma^da, Thou art so great and yet 
so tender, so sublime and yet so humble, that I am 
put to shame in the presence of Thy boundless, com- 
passionate love. {May my mind never entertain a 
thought to screen Thee from my sight; may never 
my lips utter words that veil Thee from my pres- 
ence; may I never perform deeds that will cause 
Thee to be distant unto me. [May Thou ever be 
rejoiced and Thy ^Associates continue to be victori- 
ous. Permit me, even me, to add my humble sac- 
rifice and a sacrifice worth being heard of, that 
thru the performance of my duty in the spirit of 
Mryama I may be worthy of the association with 
the redeemers of the covenant and be found trust- 
ing in all my agreements. Be it so. eAmen." 




(106) 



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TEARL TWELVE 



tAlNYAHITA *AND THE SHADOW 
CHAPTER I 

KHORSHED proudly held his head as he drew the 
reins of his thousands and tens of thousands of 
swiftly galloping steeds. He seemed to be run- 
ning a race with his chariot as up the steep hills 
of Andervayi he ascended, leaving clouds of 
ethereal dust behind him in testimony of the season's as- 
cendancy. Nothing could induce him to halt; even an 
occasional growl from the North, threatening to barricade 
his pathway toward the West, Khorshed treated with silent 
contempt and only all the prouder he raised his head, 
reflecting the Mirror of the Almighty* in its thousands of 
crystal colors defying description. Only when a lamb- 
cloud, interlaced with heliotrope ruffles of the season's 
ascendancy, crossed his track, would he draw the reins of 
his swiftly traveling sunbeams and throw a glance at her, 
followed by a gentle smile betraying the chevalier of royal 
descent, t 



* Mirror of the Almighty: Sun. The Sun, as the mightiest light, is an 
especial terror to all evil beings who work in darkness. The immortal Sun, 
shining in his brightness, is surrounded by the hundreds and the thousands 
of the heavenly Yazatas (luminaries, spirits, geniuses, angels), spreading 
abroad brightness and portioning it out on the Earth, for purification and 
increase of the world. 

t Royal Descent: To Ainyahita and all the Avestan Sages every object of 
Nature and the Universe, in as far as it was the direct emanation of the ef- 
forts of the Infinite— the Lord God Mazda and His Associates— carried the 
seal of royalty, so that the Avestan philosophy itself is considered to be royal 
in principle but, owing to its complexity, democratic in application. This 
spirit of nobility in character and democracy in ready application to gov- 
erning conditions and environments makes the Avestan people particularly 
conspicuous and superior in manhood and womanhood when compared 
with other tribes. It is the consciousness of their royal descent that makes 
them chivalrous. 








(+3r>fi 



* 



2. The waters of Sanpu basked in the liberal showers of 
Heaven's rays, and prattled and smiled with merry-making 
while rushing down the swift currents of the joyous 
stream, and carried by their light and nimble feet, holding 
hands with one another, the heavenly dewdrops laughed 
with exceeding cheer when skipping in gleeful company 
over the bounding rapids. 

3. The lone trees along the river strands set their leaves 
a-dancing as the lips of Vayu passed the kisses of Khor- 
shed from one to the other and, nodding their crowns in 
approval of the renewed covenant made thru Time and 
Eternity, they paid their highest compliment thru the 
voice of Vayu to the messenger of the glorious Light. 

4. The grassblades and flowers upon the fields vied 
with each other in their toilette-making and Kasha trimmed 
her head with a gear of exceptional dimensions to please 
her many suitors, while the buttercup put an extra layer of 
rouge upon her face, the secret of its making she with- 
held from her inquisitive neighbors, and the prim pansy 
drew out her petals, giving them a penible brushing to 
bring out the softness of their texture. 

5. The birds cleared their throats and in concerted tact 
displayed a harmonious improviso to which the elements 
arranged a timely accompaniment. 

6. Beasts and reptiles gloried in the sea of light lavished 
upon them by the ever-generous Luminary, and in their 
bath nodded their heads in approval of the order of things 
in Nature; while butterflies, bees and bugs busied them- 
selves here and there in search of useful labor that their 
talents might be exercised toward accomplishments assur- 
ing advancement in the Wheel of Chance.* 

7. The cattle and sheep converted the luxurious growth 
Mithra so generously bestowed upon the wide pastures of 






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* Wheel of Chance: One of the attributes of Fortune, the emblem of 
mutability. 

(108) 




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the Laya* and Tanga rangest for the furtherance of the 
horn of plenty to the delight of the keepers, while the 
many well-cared-for dogs their watch were keeping that 
nothing might disturb the peaceful operations of their 
charge. 

8. Ainyahita watched with interest Nature's panorama 
and its continuous change of scenes, enjoying every part 
of the efforts by the Spirit of the Times so ingeniously 
directed. The phenomenal, in sympathy with the thought 
in her heart, answered in their soft voices to every query 
made by her and there was nothing that was not disclosed 
before her mind. 

9. Still at moments of comparison between the objects 
of sense ideas would force themselves upon her which, 
upon reflection, even tho but for a fraction of time, sug- 
gested deductions contrary to her knowledge of the designs 
of the Infinite Lord God Mazda. Ainyahita would at 
once change her thought current at such moments of 
temptation and gazing at the objects of Andervayi, con- 
centrate upon the perfect and sublime in Nature, dispelling 
the delusions of error. X 



* Laya: A layer, carrier or a chain as applied to Hima-laya or snow-car- 
rier, snow range, snow chain, etc.; by the ancients compared to the left 
chest of man back of which lies hidden the heart of the Earth. 

t Tanga Ranges: A northern extension to the Himalaya mountains, 
with a chain of nearly 1800 miles, with numerous mountain peaks as high 
as any of the Himalayas. This range has only just recently come to the no- 
tice of explorers and is not found on maps previous to 1910. 

i Delusion of Error: A low degree of truth is error as much as a low 
degree of heat is cold, a low degree of life is death. The lowest is the one 
extreme in the Infinite, which is unconscious, while the highest is the 
other extreme, which is super-conscious. In either state there is no mani- 
festation. The happy medium alone, controlling the one and governing 
the other, enables the entity to realize all of the qualities and properties 
unto possibilities. In dispelling the delusion of error one necessarily rec- 
ognizes a power greater than the one about oneself, since a power inferior 
to one's own can not give strength any more than a warmth lower than 
one's own can give heat. Man is the happy medium who stands 'twixt Earth 
and Heaven, attracting unto himself the laws celestial and laws terrestrial 
unto an equilibrium, manifesting the height and depth of being in the 
ever-presence of God on Earth. 





CHAPTER 

AINYAHITA was satisfied that the things of Heaven and 
the objects of the Earth were well devised and in 
their order, and as she was about to laud the Lord God 
Mazda, a Shadow passed her mind and, looking behind her- 
self she saw the reflex* of an inherited tendency materializ- 
ing into Angro Mainyus, who bowed before her with all 
the courtesy of well-acquired etiquette. 

2. Ainyahita answered the compliment with a sweet bow 
of a well-behaved child, t still her eyes betrayed surprise at 
the sight of an unwelcome guest she had not summoned. 

3. Angro Mainyus caught her thought and answered, 
saying: "Ainyahita, thou pearl of Heaven and diadem of 
the Earth, praise be unto thee and thy kin; praise be to thy 
steadfastness in the promotion of thy first estate. I am 



*Reflex: In the Avestan philosophy the reflex appertains to the phe- 
nomenal, the illusionary or Matter, come down to man thru the lineage of 
ancestral ties. It was believed that the entity of man is that of God and it- 
self nothing - less than God himself, free from changeability, but as to Mat- 
ter man was considered as the evolved part from the animal, that again 
from the vegetable, the latter from the mineral and it from the elemen- 
tary. In man only God manifested, but at the same time the characteristics 
of the whole animal creation abide with man, so that it was man's privilege 
to be like a dog, a fox, a bull, a beast, while the dog, fox, bull or beast could 
not make of himself a man or God. Man in controlling the characteristics 
of inheritance according to condition and station had power to be a God. 
Failing to do so, he would be controlled by inherited tendencies, not oniy 
exercising the animal propensities, but in missing his mark would fall be- 
hind the animal, thus falling 1 below the brute. The slightest of a doubt as 
to the order of things in creation and the slightest of negligence in the 
ascendancy of faith turned into reflex of inheritance begotten of the ani- 
mal nature and with it attracted not only the animal endowments flowing 
in the blood, but thru insufficient discrimination and judgment of creation 
and its counterpart, their correspondence and relation attracted adverse 
tendencies destructive to the progress of man in the knowledge and under- 
standing of Infinite designs. 

t Well Behaved: Even the adverse conditions thru life are to be treated 
courteously. We are to be thankful not only for all the good that comes to 
us, but to be thankful for the obstacles thrown into our path, as in this wise 
only we realize our strength and power of character. Be thankful for what 
we get and for what we never receive, no matter how strongly we wished 
for it. 






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here in answer to a desire, a desire bordering on doubt, 
that I may be just to my calling." 

4. Ainyahita could not recollect any such desire and she 
answered: "Angro Mainyus, the Lord's counterpart, I re- 
member not that I should have summoned thee, who art 
the last of all in my mind to be considered worthy of 
citing." 

5. "Ah," responded Angro Mainyus, "nevertheless I am 
here to remind thee that thou didst think of me because 
of a suggestion of doubt that rose in thy mind while pon- 
dering upon creation, and lastly upon the existing differ- 
ences among thy kin and humanity. I am not welcome, 
I know, but I must follow my vocation that to that extent 
I may be found faithful at the hour the Great Morning* 
shall appear. I am not of myself; neither am I what I am 
thru any of my efforts. I am the child of circumstances, 
having missed the mark in my aim and thus lost a golden 
opportunity that shall not come again until all the children 
of Man are redeemed by their own blood." 

6. "Angro Mainyus, thou speakest like unto one of the 
Associates of God; thou speakest as one in authority." 

7. "Ainyahita, speak not of authority to me, as there is 
no authority othert than that of Mazda, whose authority is 
that of justice." 

8. ' 'Angro Mainyus, thou speakest a great truth. Why, 
then, dost thou not turn into the ranks of God's Associ- 
ates ?" 

9. "Ainyahita, were I an individual I could, but as I am 
a part of a stupendous conglomerate I can notj until Father 

* Great Morning: At the last judgment, when the Soshyans and his as- 
sistants, by order of the Creator, Ahura Mazda, give every man the reward 
and recompense suitable to his deeds; when the renovation arises in the 
Universe by Ahura's Will, and the world is immortal forever and everlast- 
ing.— Bundahis 30:32. 

t Why callest thou me good— there is none grood but One, that is God.— 
Math. xix:17; Luke xviii:19. 

t Reminds one of Luther at Worms, saying: "Here I stand ; I can not do 
otherwise ; God help me. Amen." 

(Ill) 



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Time lifts the heavy veil that shrouds me in mystery and 
holds my fate. I turned traitor to the covenant, but my 
followers are by far more wicked, and by their chains of 
promises they create a luminary about me whose glitter- 
ings grow into dimensions of a throne, the position 
whereof I can not leave lest I meet annihilation." 



CHAPTER III 

' ' A NGRO MAINYUS, were thou to turn to the Lord 
** God Mazda, could not by an understanding a re- 
lease be granted thee?" 

2. "Nay, Ainyahita, nay, for I am the servant of the 
Lord God Mazda and compelled to work out my self- 
imposed plan before His very sight; a plan I voluntarily 
headed, the promotion whereof is now my lot." 

3. "Dost thou think of succeeding in that plan?" 

4. "Never, Ainyahita; never, this I know. But 1 am 
not alone; I am the crystallization of rebellion, and as such 
am counseled by two-thirds of the army of fallen intelli- 
gences." 

5. ''Will thy redemption ever come to thee, Angro 
Mainyus?" 

6. "Yea, when our great structure of pretense and 
claims has fallen into oblivion and all the demons are 
defeated." 

7. "And what will defeat them?" 

8. "Exhaustion of their own cunningness in the network 
of complications whereof they will entangle themselves and 
be caught in self-destruction." 

9. "Wilt thou then be free from the ties of demoniacal 
regions and join the associationship of Mazda to continue 
in the operations of the good creations and evolutions?" 

(112) 



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10. "Ainyahita, once an entity has fallen from its es- 
tate, once a golden opportunity is lost, it is not an easy 
matter to come into friendship with Mazda and His vic- 
torious Associates. My lot is not that of victory but one 
of mischief. To atone for my deliberate choice I must 
now pass thru all the strata of creations and evolutions; I 
must go step by step from species to species and all the 
classification of the order of things before the countenance 
of Mazda will smile upon me in the form of a manifesta- 
tion in Matter, the only means unto salvation and glory. ' ' 



O 



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CHAPTER IV 

* * f^ ANST thou not manifest in human form, then, O 
^— # Angro Mainyus?" 

2. "Not in a form I could call my own. I and my 
partners can only take possession of those in manifestation 
by whom we are made welcome, and thru them we per- 
form their part of selfish motives. Wherever we succeed 
in reaching the desired ends culminating to their destruc- 
tion, prompted by free choice and agency, our own salva- 
tion is assured and hastened, a salvation that depends upon 
the destruction of those disobedient to the order of crea- 
tion." 

3. "And who are those unto whom thou hast power to 
take possession of?" 

4. "They are those of my association who in the event 
of time turned away from us, and isolated thru counter- 
creation, repented of their ways and eventually were per- 
mitted to enter the Wheel of Chance, but born into human 
flesh before their allotted time, they became anxious to 
make good the lost opportunities of the past, and without 
thought of consequences seized their chances, working 
their ways into positions of authority and government, 

(113) 



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swaying the scepter of power over saint and sinner alike. 
Those are in our charge, and we are duty bound to pro- 
mote their plans of fiction and illusion with all the cun- 
ning devices at our command, that thru the maturity of 
their destructiveness the day of our release may be has- 
tened, as the death of an unfaithful servant is the life of 
an unfortunate demon, who believes* in the power of God 
and trembles for his soul, while the unfaithful cares neither 
for the Lord nor the devil only in as far as he can use 
either for his selfish ends." 

5. "Angro Mainyus, tell me, then, why should the Lord 
God Mazda have permitted such a state of affairs; He who 
is so wise and who knoweth all things?" 

6. "Ainyahita, it was not the wish and will of the Lord 
God Mazda to enter into combat. We have voluntarily 
ventured^ and the result prompts experiences of a nature 
neither conducive to our welfare nor additional to our 
glory. Thou art blessed, indeed, Ainyahita, not having 
considered thyself His equal to the extent of absolute sepa- 
ration when in the realms of ether; but then thou hast 
never been in the presence of the Lord God Mazda; thou 
hast had no opportunity to betray His confidence, and for 
this reason thou showest a sincere desire to come into His 
presence here and now. I and we were in His sight in the 
beginning of days, but we appreciated not our opportuni- 
ties, and because of our close ties forgot that honor be to 
Him to whom honor is due, and conscious of His great- 
ness, as well as in the possession of His designs, we sepa- 
rated in the opposite direction of Space, where in the event 



* James ii:19: Thou believest that there is one God; thou doest well; 
the devils also believe and tremble. 

t Jude 6: And the angels which kept not the first estate, but left their 
own principality, he hath reserved in everlasting- chains under darkness 

unto the judgment of the great day. II Peter ii:4: God spared not the 

angels that sinned, but cast them down to hell and delivered them into 
chains of darkness, to be reserved unto judgment. 



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of Time I, the son of the Great Morning Dawn, the beloved 
one at His bosom, drew the greater part of intelligences 
unto me, casting my operations upon the already created 
realms to hasten my ends only to find I was too late, for 
creation was not only completed, but also in perfect har- 
monic action. For this reason my associates suggested 
counter-creation * which altho showing relation to the evo- 
lutionary strata proved void of correspondence, and our 
incarnation or coming into flesh was made utterly impos- 
sible. Unable to find the connecting link of things, a 
secret withheld even from the beloved and to be imparted 
only at the end of days, new ways unto delusion had to 
be and still have to be devised as the last resort." 

7. "But how is it that thou hast control over the greater 
part of mankind; are they of thy former ties who repent 
and enter the Wheel of Chance?" 

8. "Ainyahita, thou pressest me to reveal to thee my 
greatest secret, a secret I am duty bound to withhold even 
from the Saints of God lest my own redemption be 
deferred." 

9. "Angro Mainyus, I promise it to thee that I will 
bring a sacrifice unto the bestowing of the day of thy re- 
demption if thou tell it to me, for a secret it can not be to 
the Lord God Mazda." 

10. "Not to the Lord God Mazda, but to the Saints on 
Earth. Before the Lord nothing is hidden, nothing is 
obscure. He knows it all, but should His Saints on Earth 
know it all, and before they have reclaimed the share of 



* Counter-Creation: The leading: idea cf the most ancient religion, ex- 
pressed in the Gathas, the hymns written by the prophet Zarathushtra, was 
monotheism; his so-called dualism was merely the principle of his specula- 
tive philosophy— a supposition of two primeval causes, of the good God and 
of the evil God. Ahura, the good principle, or grood cause or good God, 
created all things that were made grood. Angro Mainyus, the evil princi- 
ple, or evil cause, or evil God, counter-created all good things and thus cre- 
ated all evil things and beingrs like plagues, all kinds of diseases, thieves, 
robbers, heretics, etc. 



»' 




k 



the Earth assigned to them, they would cease to labor unto 
redemption and straightway return to His realm. For this 
reason I am pledged not to tell." 



CHAPTER V 
canst thou then tempt the Saints of 



"T ELL me > 

I God?" 

2. "Tempt I can and do, that I may prove myself thru 
them, but farther than that I can not go. I can not erect 
in them my throne; I can not raise them into positions of 
authority. I myself never attempt to tempt, as every de- 
feat weakens the possibility of my Wheel of Chance. 
But my associates, who thru pretense of conversion enter 
into human flesh, these do all the tempting and testing, 
playing havoc among the Saints, in that way assuring to 
themselves prestige among their own kind and authority 
over all." 

3. "Angro Mainyus, I thank thee for this kind informa- 
tion, as it solves many a difficult passage in the realm of 
Matter to me, and now may I ask thee to tell me, if thou 
may, how these ignoble entities can ever incarnate without 
passing the established order of creation." 

4. "Ainyahita, this is not difficult to discover. The 
Saints take mercy upon the helpless tendencies in the 
ethereal as well as in the material, and thus thru compas- 
sion and love give them a part in their achievements, 
calling them into an inheritance that imparts to them 
the pleasures of incarnation. These in turn become sus- 
ceptible to the influences of their former associates, and 
prompted by passion, draw from the undeveloped and per- 
ishable all the entities of the fallen realm, giving unto 
them tabernacles which are recklessly dealt with, as any- 
thing not rightfully earned never is appreciated. These 

(116) 



Mr 



tV/f 






f\ 



[?? 




Wm 



traitors in their madness force the very powers in Nature 
to assist them in ruining themselves and their own kind, 
who in their blindness follow suit and in this way compli- 
cate the plan of salvation, confining me to my position as 
their chief. And for this reason the chiefs among men 
are children of circumstances, while those who devise ways 
establishing such positions are by far more seriously to be 
considered than an authoritative institution. These de- 
mons in flesh find it to their advantage to push their vic- 
tims into responsible positions that thus they may in turn 
gain favors thru them, favors that they abuse and then put 
all the blame upon their authorities, and the more authori- 
ties they succeed in establishing, the greater the power of 
destruction, for they value not what they inherit thru the 
efforts of others.' ' 

5. "Angro Mainyus, thou speakest as if thou disap- 
provedest of thine own plans and means." 

6. "Ainyahita, I once favored the plan because of my 
inability to foresee the future, but I do disapprove of the 
means used by my associates and their numerous agents. 
True, I hold the position of authority, but could I hold it 
if I stood alone? Would I be in authority if there were 
none to create it? 1 am but the answer to a demand. ! 
myself am not anything, and yet in majority I am every- 
thing. Still I am not a reality. I am but the Shadow 
and yet the scare unto all who created my position. Such 
a position is a most strenuous one, and those in Earth 
authority, like unto myself, are only the tools for the fur- 
therance unto destruction of those doomed to die the sec- 
ond death, to pass thru eons of time as blind forces, never 
to return as factors into the design of Mazda. May it 

• j come to me that I myself be spared to ever strive for au- 
j thority lest I forget my relation unto the Lord God Mazda. 
Yea, I believe in the possibilities of God and tremble at the 
recollection of our once cherished association. May 




Mazda be rejoiced and His Associates continue to be vic- 
torious until upon this entity of mine the rays of that 
most glorious morning shine that holds for me the 
much longed-for release and after many days bring Rest 
and Peace." 

7. With the last words but faintly spoken the Shadow 
lengthened until overshadowed by his own pantomime he 
became indistinct as to form. Ainyahita followed the 
phenomenon with her eyes up to the very mountain-top 
just in time to catch a glance of Khorshed as he waved 
his white hand* bidding her sweet repose. 

8. The cattle and sheep furrowed thru the deep shadow 
toward their resting places, while Ainyahita followed them 
with light feet but a heavy heart, occasionally releasing a 
flood of tears in the hope that Angro Mainyus might find 
grace and be redeemed at the hour the Great Morning shall 
appear. 



r*. 



* White Hand: In mountainous regions, when the sky is perfectly 
clear, the sunset grows quite phenomenal, frequently throwing- rays of a 
transparent nature ag-ainst the turquoise blue, giving- the appearance of a 
perfect hand in white, called the white hand of khorshed. The white hand 
denotes recognition and means that he who views the sign of a hand in 
white has been recognized and all the desires entertained are to be fulfilled. 
The white hand and the hand in general plays one of the most conspicuous 
parts among- the emblems of religions and other vocations peculiar to se- 
cret organizations or sacred conclaves. Out of the white hand of Khorshed 
have grown the diverse forms of worship and handclasps with their mani- 
fold symbols. 




PEARL THIRTEEN 



MNYAHITA JIND THE %OCK OF ANCESTRY 
CHAPTER I 

1. iMa^da, Thee I ever laud; 
Evermore Thou art my God. 
When Life's shadows o'er me sweep, 
Then Thy Love comes to my Thought. 

2. Thou who art the lead to all, 
Quickening this terrestrial hall, 
Giving Life to all that sleep, 
Savior dear to all who fall. 

3. In this grand celestial Space, 
Where the planets vie and race, 
Thou hast called me from the deep 
Just to bask in light of grace. 

4. Nothing can I ask of Thee 
<tAs Thy Love flows e'en for me; 
Earth is full of milk and food, 
Making Life so full and free. 

5. cMa^da, hear my humble cry, 
Recognise my sob and sigh; 

"But for Thee my heart shall beat, 
Never let sweet mem'ry die. 

6. Even I shall in this birth 
Evermore reclaim the Earth; 
Unto Thee a dwelling-place, 
To Associates a hearth. 



^W 






mji 



CHAPTER II 

AS WITH her flocks she traversed the new pasture fields 
Mithra so graciously blessed with abundance, Ainya- 
hita played and then alternately sang a song as old as her 
ancestry, accompanied by a melody peculiarly set as to 
rhythm and yet in accordance to the laws of harmony. 
As the notes would draw out the depths of her soul, the 
cattle, as if keeping time with her song, would draw upon 
the grassblades, calling forth the scale of the vegetable 
kingdom, adding to the music pealing from the instrument 
and the vocal cord. 

2. Ainyahita was very happy and the immense flock 
with her. Khorshed was in his very best, as if on his way 
to a wedding, while Vayi unwrapped the exquisitely tinted 
blue of Ether displayed on festive occasions of exceptional 
renown. Here and there a flock of lambclouds made 
themselves visible, moving as slowly as their correspond- 
ents below and as if, like the latter, feasting upon the 
beauty of Nature. 

3. Ainyahita sang and played, watching Nature's phe- 
nomena while her flock walked about in search of timely 
treasures to delight the heart, and in their joy of discover- 
ing the longed-for both sheep and lamb would at times 
dance and hop for joy. Absorbed in the sweet music of 
flute and voice, Ainyahita suddenly halted as her foot 
struck against a rock which she at once recognized as the 
%ock of Ancestry* If the foot pained her she did not 
show it, for in the presence of so sacred a rock all sorrows 
flee. At first it seemed to her as if an offense against the 
sacredness of traditional belief, but upon second thought 
she viewed the situation from a new standpoint. She 






yfsA 



* Rock of Ancestry 
ones. 



: Alow capstone holding the records of departed 
(120) 







£#e! 




noticed the rock had risen above the usual level and, loos- 
ened from its former place, had fallen aside. In stooping 
she saw to her surprise a number of copper plates* lying 
buried beneath. 

4. As Ainyahita was about to touch them her eyes fell 
upon a most exquisite dainty flower of pure white and a 
copper plate at the stem with the words glittering in the 
brightest gold: "I live and live again!" 

5. "Oh, thou springtime lily, hail to thee!" cried Ain- 
yahita in ecstasy. "Tell me, if thou may, whither thou 
comest?" 

6. The rare flower of pure white, resting upon a stem of 
golden color lined with distinct blue, bowed her head and 
turned as if pointing to the grave. Ainyahita followed the 
bidding and, lifting a loose stone, another flower equal in 
purity to the first was disclosed, but otherwise the grave 
was void of any other treasures than that lying at the root 
of the first witness. 



* Copper Plates: It was customary to make record of the departed 
MJ upon copper plate, which was fastened by three ring's to other cor per 
m 3 plates. These copper plates, owing to conditions and atmospheric changes, 
e%l were said to turn into gold after many years. 
f I 



CHAPTER III 

AS SHE pondered in contemplation over the Rock of 
Ancestry that to her in her vision seemed to hold the 
very secret of a life to be, and now finding it empty and 
void of what she imagined, surprise mingled with terror 
came over her, and as she anxiously gazed into the grave 
cavity her eyes fell upon the white witness she chose to 
call "springtime lily," and the spirit of the flower spoke 
thru the gentle breeze, saying: " Ainyahita, what seekest 
thou; is not life among the living? The dead stones can 



>1 



<fi 



OtfCL 




not hold everlasting Life. Cheer up; arise in thy glory 
and take up the thread of joy where thou hast left off. 
Rejoice, for I and we are ever with thee; neither records 
nor grave; neither language nor stone, can keep or sever 
the bonds of relationship. We come and we go, but as to 
me, I live and live again.' ' 

2. With the last words the flower seemed to fade and 
fade away while the copper plates turned bright and brighter, 
and when the curiosity of Khorshed in his ascendancy 
of daily run fell upon them the mystic plates had turned 
golden, much to the surprise of the Luminary as well as 
Ainyahita, who thought it all a miracle. 

3. One more look and the flower had breathed her last 
in the hands of Ainyahita, while the breezes carried the 
spirit out into the open to reappear in the fields of Mithra. 

4. "And what about the plates?" Ainyahita asked, and 
an answer came to her from the hollow of the cave in a 
sepulchral voice: "Give them to me, for they are of the 
Earth and to the wise of the Earth they will be the means 
unto controversy, a delight unto their learning, a learning 
that will come to naught ere the Great Morning shall 
appear." 

5. Ainyahita did as bidden, placing the stone into posi- 
tion, and as she arose, looking over the fields below, her 
heart throbbed in rapture at the sight. She sang the song 
of springtime, for everywhere she gazed the most beauti- 
ful white and golden flowers peeped out of the dark cham- 
bers of the Earth to greet her, proclaiming: "I live and 
live again!" 





mm. . 



% 






to 



PEARL FOURTEEN 



R 



I. 



M 



AINYAHITA AND HER ELEMENTALS 
CHAPTER I 

WEARY of crying:, Ainyahita leaned against a 
rock, gazing at the Tree of Wisdom 
wrecked by the Avenger of the Heavens, 
with his powers of lightning leveling the 
remnants of a once majestic tree to the 
ground and withering its mighty trunk like unto a butter- 
cup under the hoof of swiftly galloping and highly spirited 
steeds. 

2. Whenever the sparkling eyes of Ainyahita glanced at 
the spot once holy unto her and realized the damage done 
to the object of her concentration exercises she would sob 
and sigh heavily, invoking the Holy Spirit most plead- 
ingly to cast a ray of Wisdom into her darkened soul, 
made gloomy at what she thought to be a great loss to 
her. 

3. Altho the Holy Spirit up to this hour readily 
answered the summons made by Ainyahita, He made no 
appearance now that she felt His need more keenly than 
ever. Under the heavings of her anguished breast Ainya- 
hita voiced an invocation, saying: 

4. ' ' Thou most glorious and everlasting Lord of * 
Lords, Maqda; whose names are as numerous as 
the stars of the limitless heavens, permit Thy Holy 
Spirit to appear in the form of His manifold attri- 
butes that my grief may once more be restored to 
joy, for I famish under the weight of a great sor- 
row. 

(123) 







rL 



5. "Grant this, my wish, and I shall not be 
loath to bring Thee a sacrifice worth being heard of; 
a sacrifice unto the golden throne of Thy crystal 
Heavens; a sacrifice unto TJjy ruby studded footstool 
of Thy jeweled Earth; a sacrifice unto Thy golden 
covering of overflowing goodness revealed thru sa- 
cred service by Thy Living Word — the Avesta. 

6. "Receive my humble prayers from the hands 
of the ministering angels of the air and their asso- 
ciates now intervening the Heavens and the Earth, 
and pour out the fulness of Din* and z/lshif upon 
my troubled soul. This is my wish. 

7. "Grant it, Thou who art in the midst of the 
congregation of Gods, and I shall continue to 
breathe Thy greatest name. "Be Thou rejoiced, O 
Ma^da, and may Thy Associates continue to add 
to Thy glory by remaining victorious. So be it." 

8. Hardly had Ainyahita finished her laud when a flash 
of lightning zigzagging thru the clear Heavens startled her 
and, catching her breath in a sob, she heard a voice as 
from afar, saying: 

9. "Ainyahita, thou purest of the diadems of the Hea- 
vens and thou most precious of the jewels of the Earth, 
why weepest thou? Canst thou not stand alone for a 
single day and without company pursue the labors of thy 
calling and perform thy duty well? 

10. "Knowest thou not that thou art maturing and 
about to enter thy womanhood, which sets thy dual na- 
ture free and at liberty to choose from thy own ? 

11. "Remember, yea, remember the Lord God Mazda 
in His Sabbath day. 

12. "He is not forever to remain in the creative state 
now that order rules supreme. 

* Din: Faith, t Asm: Solace, virtue. 
(124) 




M v 




13. "In His Sabbath He continues as it was in the be- 
ginning, that we may take up where He left off, leaving 
for us to do what once He has done. 

14. "As once He has borne with us we are now to bear 
with one another until we have reached the Sabbath of 
our goal. 

15. "Learn to outgrow the elementaries* as thy spirit 
has outgrown the elementals.t and thou shalt become at 
one with Mazda and His Associates. 

16. "The Holy Spirit is ever ready to answer thy sum- 
mons, but weeping whenever a new opportunity offers it- 
self before thee to lead thee to a higher realm of under- 
standing, the golden threads of spirit relation become en- 
tangled and the spinning-wheel of Thought suffers defeat. 

17. "At such moments Vayu, the promoter of the air, 
becomes disturbed and Galama, the spirit of the Breath, 
is stirred to uncontrolled action. 

18. "Vigorous motions turning into emotions of a phy- 
sical kind draw a network of elements that will curtain off 
the heavenly hosts from thy soul, and even the Lord of 
the Heavens and the Earths has difficulty to gain access to 
His lamenting Associates. 

19. "If thou weepest because of joy due to the recog- 
nition of the handiwork of Good toward "Better, then the 



. 



* Elementaries: It was held by the ancients that the Infinite Substance 
contained innumerable elements which were composed of elementaries in 
variety as great as the objects upon the Earth or the stars in the firmament, 
and for this reason allowed the individual existence of the complexity 
manifest in Matter. 

t Elementals: In the Panthology of the Avestan all the elements in the 
process of creation bring- forth by virtue of relation the amalgamating sub- 
stance which, when failing to express its destiny during the process of dis- 
integration on the part of the elements, turn into elementals destructive in 
their tendencies when coming in contact with the compact elements of a 
living entity. By virtue of experiences gained these elementals are apt to 
influence the life of the individual to an extent equally as destructive as 
their own nature, but remain powerless where the individual denies and 
annuls all relation with inherited tendencies. 

(125) 



\\jJm v\\ * 






'^ -;:... ;i:*' . 







f^ 




'4 



veil of Space will be lifted and communion with Saints 
and Gods is established. 

20. "I, myself, have heard thy call and was ready to 
follow thy bidding, but how could I pierce the density of 
thy sorrow which thou hast created from out of thy own 
volition? 

21. "As one of thy associates I am ready to play my 
part, and to aid and protect thee, as thou in turn protect- 
est those entrusted unto thy care, but beyond my sphere I 
can not go lest I interfere with the designs established by 
common consent. 

22. "Had I broken the density of thy sorrows I would 
have been found guilty of treason and an accomplice of 
Angroman.* 

23. "Sorrow and grief, weeping and lamenting, will 
not only hinder us from assisting thee, but will even veil 
the face of Mazda from thy sight. 

24. "It is the imposed sorrow of the children of the 
Earth and their consequent dissatisfaction with the designs 
of order that removes Mazda and His Associates from 
their presence, leaving the unfortunates to their fate. 

25. "Rejoice in the day of salvation and let the obser- 
vation of thy daily duty tend to make thee happy, that by 
virtue of thy shining countenance the glory of the Lord 
God Mazda may be revealed in fulness, for the will of the 
Lord is the law of Holiness, and Holiness is the Best of 
all Good. So be it." 



The shadow or veil of an Immature thought ; also adver- 




iV 



9 







ft 



Alf? 






CHAPTER II 

WIPING the tears from her eyes, Ainyahita knelt down 
upon the ground, kissing the Earth and drawing a 
circle about herself with her finger of destiny.* This 
done, she crossed her forehead, lips and breast and folding 
her hands, lifted her eyes toward the remnant of the Wis- 
dom Tree unfortunately struck by lightning, and said: 

2. "Thou Spirit of the Holy Ones and Holy 
Spirit of all the Intelligences Most Supteme, tell me, 
if Thou will, if it be permitted to tell, why must I 
suffer the loss of my sacred spot, and why should 
the elements be permitted to destroy the objecls 
raised unto the glory and praise of Him zvho is 
the Lord of MIT' 

3. "Ainyahita, thou who art highly favored and blessed 
among the Blessed Ones, thy knowledge of things leads 
thee to understanding whilst thy wisdom seeks relation to 
the source of Wisdom — Din and Ashi. 

4. "All I know, even I, who am one of the fravashis of 
the Holy Spirit, is that the elementals delight to destroy 
the sacred places raised unto the glory of Mazda and His 
Associates. 

5. "Still every occurrence transpires in accordance to 
the Word of the celestial and the Law terrestrial. 

6. "Nothing is done or can happen unless it is in ac- 
cordance with the designs of the zAvesta. 

7. "Anything more or definite in connection with the 
Sacred Tree of Wisdom, either Din or Ashi, or the fra- 
vashis of the tree itself, may reveal it unto thee. Not 
that it be an infringement upon the Realm of Intelli- 






* Finger of Destiny: Index fimrer, supposed to determine the charac 
ter of the individual according - to size and form. 





.Iffl flK ft- 



gence that I can say no more, but it would be uncourte- 
ous to the agreement made by classifications were I to 
speak out of my own fount of knowledge. 

8. "Only when Wisdom is too much occupied and 
using its own intelligence to better advantage in the fur- 
therance of designs of the Heavens are we at liberty to re- 
flect the wisdom of Mazda and His Associates, and have 
permission to touch upon subjects we have learnt by 
heart, but even then we are cautioned not to speak authori- 
tatively, but merely in terms of suppositions and hypoth- 
eses. 

9. "May the blessings of Mazda continue to shower 
upon thee and keep thee in favor with His Associates that 
their fravashis may never grow weary administering unto 
thee at the call of thy holy word and in accordance to the 
tAvesta. 

10. ''May Mazda continue to grant thee thru the Wis- 
dom of Din strength for thy feet; 

11. "Acute hearing for thy ears, that the sounds of dis- 
tant hoofs may not escape thee and the whisperings of 
echoes sound like unto the rolling thunders before thy feet; 

12. "May He grant thee strength for thy arms and 
power unto thy chest that thy nostrils may determine the 
Breath of God and the sweet fragrance of His numerous 
souls; 

13. "May thriftiness come to thy whole body, and 
alertness to the eyes like unto the vision of the golden 
eagle, who, ninefold remote from the horizon of the Earth, 
sees the frightful from the size of a fist to as little as the 
brightness of a shining needle; yea, as much as a needle- 
point, and fears not to gaze into the Luminary of the day. 

14. "Hail, thousand times hail be to Him to whom 
thou joinest thyself; 

15. "Hail, yea, ten thousand times hail to Him to 
whom thou attachest thyself; 

(12S) 




16. "Hail unto thee and hail unto Him who is the 
brightness and glory of the Heavens and of the Earth, 
whose names are numerous, even Mazda." 



CHAPTER III 

LISTENING attentively to the messenger of Thought 
Divine, Ainyahita felt the calm of her soul and the 
tranquillity of her mind, while Peace filled the atmosphere 
of her being. Her breath seemed arrested for a time, and 
as she gazed upon the ethereal mirror of the Earth* she saw 
the face of Vayu reflecting her peaceful countenance, and 
in this state of silence she felt the gentle wave of air 
whisper: 

2. "Ainyahita, in this attitude even I, who am yet ele- 
mentary, love you and mind not to be caught by the 
waves of thy affections. 

3. "I am good to thee when thou art good, but I can do 
much better if thou directest thy movements the better 
way. I am on either side, the constructive as well as the 
destructive. I lead away the creatures or I lead them to. 
As I am commanded, I do. 

4. "In the heat of summer I carry the hot wind, and in 
the cold of the winter I bear the biting frosts. 

5. "I turn one way and any other way. Command 
me and I will do your way. 

6. "While you were in sorrow I had to carry the weight 
of the elements to you, and this prohibited me from tak- 
ing up the elementals ready unto liberation. 



*J 



& 




* Mirror of the Earth ; The etheric realm in a state of tranquillity 
conducive to a state of magic illusions created by virtue of the laws of re- 
flection and refraction. Miragres or fata morgrana find their origin in such 
a state of etheric phenomena, displaying - the objects of the Earth in a most 
magfic manner to the bewilderment of the mind. 



\j?i% 



K 






7. "Finding the breath door barred, the elementals in 
their blindness turn into thee by virtue of the negative 
currents of the mind, and in company with the weight of 
retained elements, induce pain and sorrow to grow upon 
thee. 

8. "Command me in the name of Mazda and His Asso- 
ciates and I shall pursue the path destined unto me." 

9. And Ainyahita said: ''Thou kindred of the Holy 
Ones, who art the life breath of the spheres, praise be 
unto thee; thou art with cattle as thou art with men, thou 
art with all and everywhere. Thou aidest us to drive 
away doubt and remove the tempter's snares; in the up- 
permost spheres and in the undermost places of thousand- 
fold darkness thou art and comest to rescue whoever de- 
sires thee. Thou art swifter, higher-girt, hastier, more 
contentious, to be likened unto a man with higher feet, 
expanded breast, broader hips, sharper face than others 
who rule over legions, and rule with supreme power in 
mightier regions. Vayu, thou messenger of the air, I 
praise thee, and with thee I laud Mazda, who placed thee 
into thy golden wheel of Destiny with the golden apparel 
of plenitude." 

10. The masculine side of Vayu* bowed from the height 
of his regions to the bosom of the Earth and turned still and 
stiller until the peace and calm of Ainyahita's soul became 
absorbed into the regions of Thought, where the spirit of 
the Tree of Wisdom pondered in reflections. The soul of 
Ainyahita recognizing the spirit of the tree, nodded her 
head with the sincere desire that the spirit might reveal to 




* Vayu: The air: masculine and feminine; positive and negative: ob- 
jective and subjective. Note that in the Avestan everything- is dual even to 
the atomic and etheroidal; the manifested has its correspondence in the 
unmanifested as well. Thus man is the expressed part of God's manifesta- 
tion, retaining the ideal of woman in the impressed. The form of woman 
is the expression of the negative side of God, retaining the positive of 
man in the impression of the ideal realm. 






w 







m 



i. 




her the relation of the catastrophe. At first the spirit of 
the tree seemed loath about it, but as the spark of the 
Heavens fell upon him he said: 

11. "Ainyahita, hail to thee; hail to thy kin; a thousand 
times hail unto Mazda and His Associates. Lament not 
my loss, for it is only the loss of accumulations of time 
assisting my freedom. True, I have come to my freedom 
not in a way conducive to my kind, nevertheless it is in 
accordance with designs. Having been made the object 
of thy concentrations, I grew in thy favor day by day until 
my spirit felt the honor and in its pride grew to realize 
the importance I occupied among the trees of the Earth. 
Readily accepting thy favors and the honor of thy kin; 
yea, accepting them as a matter of fact, 1 grew into the 
idea of an indispensible object, and with that idea perme- 
ated thy invocations and patets addressed to Mazda and 
His Associates. Altho unconscious of any interference 
with the law of the Earth, I have shaded the angels of 
ministrations, and these in turn reflected unto thy mind 
and thy heart my necessity unto thy worship. My posi- 
tion attracted envy and malice of elementals, until the ele- 
ments, in conjunction with the unmatured spirits, struck 
my mortal frame and 1 became conscious that my earthly 
tabernacle was but a means to an end and not the end 
attained. We both experienced loss, but thru the knowl- 
edge of cause and efitd we both glory in the gain of 
higher understanding. I am now at Peace. May that 
Peace abide with thee, thou purest of the pure, even thou K 
Ainyahita, that abundance of wisdom may come unto thee 
thru companionship with Din and Ashi, whose fravashis 
enable me to speak to you at this hour of consolation." 

12. As the voice grew faint and fainter Ainyahita lifted 
her eyes and beheld the Angel of the Night bidding her to 
retire that the energies of her body might be permitted to 
arrange matters for the coming day. 

(131) 




vVW// 





13. Silently Ainyahita climbed into her hammock, only 
her lips unwinding the language of her thought into forms 
of patets and invocations appropriate to the hour of night. 
Carefully placing her head upon a pillow, her spirit took 
flight to the Elysian regions of heavenly thought, where 
her soul remained enraptured thru the melodies pealing 
forth from the bosoms of uncountable angels on their 
journeys knowing no end to Matter, and where there is no 
end to Space. 





PEARL 




$h 



AINYAHITA AND EARTH'S REDEMPTION 

CHAPTER I 

HORSHED played with the clouds beyond the 
Western range and colored up deeply when 
caught by his playmates, and as a tribute re- 
ceived a kiss from the fairies of Ethera. The 
breezes rose in tenor and as if annoyed at the 
tete-a-tete in the Heaven's canopy, gave their disapproval 
in an unmistakable language until even the clouds began 
to feel their shame and quickly dispersed and retired to the 
remote regions of the North, perchance to meet Khorshed 
there, perchance to repent of their misbehavior. 

2. Ainyahita was not concerned in Nature's phenomena. 
What cared she about the private affairs of others; must 
not everything in Nature reveal the promptings of its sta- 
tion and kind, and must not everything assert its own, 
whether for good or ill? 

3. Ainyahita thought of something that concerned her 
and that lay at her heart for some time, weighing pro and 
con the subject under consideration, seeking a solution 
unto a problem, a problem that must sooner or later come 
to the heart of every living being conscious of divine 
relation. 

4. Ainyahita was shocked to discover in her wanderings 
to the Northern regions a tribe killing kine and sheep, and 
feasting upon the blood and corpses of their victims. 
Yea, not only the dumb creatures of domestic value, but 
even the creatures of the forests, the birds and the animals 
of water streams they devoured. And these cannibals 
bore the form of her kind and kin; these men possessed 










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the features of the countenance of her God. Ainyahita 
turned unhappy only to reflect all the more upon the 
phenomenon presenting itself to her sight. She remem- 
bered that even at the Far-ofT Country, in the palaces of 
nobility and in the temples of priests the diabolism of 
daevas* had reigned even tho under the cover of daintily 
prepared dishes. She remembered that even there she 
smelt the blood that caused all the clouding of man's 
noble mind and made his heart uncertain. She felt it was 
the result of the workings of Angro Mainyus, but if it 
was, surely man had no reason to use it as a poor excuse, 
for has not man the better mind to determine the proper 
life unto Perfection ? 

5. Ainyahita knew that as long as blood will continue 
to flow just that long man will rise against man and Peace 
will continue to be but the message to be sounded from 
the mountain-tops of Vafaromand, thru the valleys of 
Ghan, until man shall turn to first principles agreed upon 
with the Lord God Mazda. 

6. Ainyahita v/ould have asked the Lord himself for 
more light, but knowing of the order of things and that 
all things appear in their time and season, she simply sur- 
veyed her thought realm and spying the Good Spirit in 
her bosom, she said unto him: 

7. "O thou Good Spirit, who art ever present in the 
midst of Good Thought; tell me, if to tell it is timely and 
I be found in position to receive it; tell me, how long 
mine eyes and the eyes of the Saints of God and the eyes 



* Daevas: The fallen angrels who in league with Angrro Mainyus conspire 
the downfall of the faithful. The undeveloped entities of the counterpart 
are supposed to enter the bosom of Man and thence follow the etheric cur- 
rent of sympathetic nerve action up to the brain or the mind of Man and 
reason contrary to the governing" laws of Nature. In the event of success 
such a mental state turns into the habitation of the daevas and the mental 
propensities of Man, otherwise higrhly developed, turn against the real pur- 
pose of life and induce kharmic laws to g-overn the life of the individual 
here and now and thruout time to come, and until time and opportunity 
eradicate error. 

(134) 



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of the children of men are to see wickedness and the prac- 
tices of the daevas; when shall redemption from error 
come?" 

8. "The time will come, Blessed Ainyahita, when the 
Earth shall be void of reptiles and free from the flesh-eat- 
ing creatures of the forest and the desert, sustaining but 
the sheep and the kine." 

9. "Why the sheep and the kine, Good Spirit?" 

10. "Because there will always be additions to conti- 
nents and the turning of deserts into mountain ranges, and 
for this reason sheep and cattle will be needed for develop- 
ment work." 

11. "Then why did not the Lord God Mazda in the 
beginning create such creatures only that are of use to man 
and endanger not the life of man and beast?" 

12. "Ainyahita, in the process of Time the Lord God 
Mazda in association with His kin made all the creatures 
of the Earth in regular order up to the form of man, and 
man and beast lived in perfect harmony. All subsisted 
upon the fruits of the Earth. But the agents of Angro 
Mainyus came and created vermin among the slowly de- 
veloping vegetation, and vermin among the lower animals. 
Compelled to live on the vermin-eaten vegetation, and 
compelled to resist the attacks of vermin upon their bodies, 
step by step the creatures of the Earth grew fierce in their 
battles for survival, and in the event of their struggle en- 
countered complications inviting wrath and vengeance. 
In their efforts to rid themselves of evil the vermin was 
exterminated only to create more undesirable creatures, un- 
til the very beasts mistook the harmless ones pestered by 
the enemy for the enemy itself. Thru the smell of blood 
and in the pursuit of the enemy to the very last, a desire 
arose that eventually grew into the eating of the flesh of 
the dead enemy, and this idea still exists among cannibals, 
who are not content in killing their supposed enemies, but 

(135) 



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after the battle they roast their victims and eat them, be- 
lieving that in this way they will put an end to the rein- 
carnation of hostile creatures; an idea that is held by the 
men of a fallen race similarly in regard to cattle, whom 
they think would overrun the Earth, and thus they prey 
upon those dumb animals and, like the savage, spill their 
blood and then eat them, desecrating the fire over which 
they roast their victims, while the blood of the innocents 
calls out to the Heavens and their souls enter the abode of 
man, there to follow the law of Kbarma* unto the redemp- 
tion of the race." 

13. "Thou Good Spirit, tell me, if thou may, why 
should this terrible law pester those who have not invited 
such a condition; who have not had a part in counter-cre- 
ation, and who are of royal descent?" 

14. "Blessed Ainyahita, those of royal station and of 
direct lineage, altho entering a condition disastrous to 
Time, revolt in their spirit against the shedding of blood, 
and use their better endowments to liberate themselves 
from any influence of racial Kharma by abstaining from 
foods of blood and the flesh of corpses. The terrible law 
will not pester them inasfar as they refuse to enter into re- 
lation with diabolical conditions. Such conditions must 
confront one and all of the children of the Earth and the 
Associates of God, that in the midst of difficulties their 
faith may be proven. Inasmuch as the Lord God Mazda 
has had difficulties thruout creation even so must there be 
difficulties in the reclaiming of terrestrial worlds by His 
Associates. ' ' 

15. "O thou Good Spirit, how long, how long, is this 
reclaiming to continue? If thruout all Space redemption 
is to continue and to the creations of the Lord God Mazda 



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there is no end, when and where will the struggle ever 
cease?" 

16. ' 'Blessed Ainyahita, this Earth is the last of God's 
first creation, and only to this part does the work of 
Angro Mainyus extend, he having been defeated upon all 
other planets. Here both the saints and sinners meet, the 
Gods and the daevas. The former worlds have reached 
their redemption to the fullest degree of their special en- 
dowments while the Earth, as the last of all, has the great- 
est trials to endure. The time for redemption is by far 
greater here than in any other world, but eventually even 
here the battle must be won, for upon the redemption of 
this Earth all the possessions of the Lord God Mazda de- 
pend. Should the adversary win out here then the strug- 
. gling soul, haunted and hounded by the correspond- 
\f, ing daevas, loses its inheritance. Many have lost because 
of ignorance and because of not informing themselves of 
the charm of holy spells. The more of the Saints who fall, 
all the harder the battles become for the Associates of God, 
who ofttimes have to confront whole legions of demons 
single-handed. Many times these Associates are forsaken 
by their own kin, people and race, to suffer the diabolism 
of the infernal regions, but bearing the trials without a 
murmur, the wrongs of ages become righted, and thru the 
pure life of one man a whole nation receives amnesty in- 
asmuch as such a nation lauds the Lord God Mazda in his 
name.* All the Universes created since the completion of 
the First Creation the adversary can not enter, as new laws 
operate in those realms which are being prepared for the 
Faithful as a resting place from their many labors." 



* In His Name: This reveals the leading- idea of ancestral worship and 
the memory of saviors, saints and sages according- to time and country. It 
is rather a beautiful idea to seek emancipation in the name of those who 
have gone before, leaving in the imprints of Time examples worthy to pat- 
tern after. Thus prayers were uttered In the names of Zarathushtra, 
Buddha, Jesus and others. 

(137) 




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17. "Oh, how wonderful are the ways of Mazda! 
But, Good Spirit, when will the struggle cease on this 
Earth ?" 

18. * 'Blessed Ainyahita, as soon as all the beasts of the 
wildwood shall be exterminated and all the human flesh 
that is sustained by corpses has reached corruption, and 
the fair-faced leads a life pure and simple, while the shaded 
ones are conquered and lead lives equal unto the fair-faced 
ones, eventually turning pure and undefiled even as the 
Luminary; when all of the spirits and fravashis of the 
souls of animals will so blend in every human soul that 
all of them are lying together even like unto the feeding of 
a baby lion and a lamb out of one cup; when man shall 
know that he is not the product of the Earth, but that he 
is her savior, and that the Earth and her fulness is the 

; property of the Lord, and that man is His heir and joint 
heir; when every man shall see in man father, son and 
brother, and every woman shall behold in the countenance 
of her sex mother, daughter and sister; when in the fra- 
vashis of God, Associate, Saint and creatures man shall 
recognize the immutable laws of self -preservative prompt- 
ings and see within the endowments thereof the fast brazen 
walls of Time and Eternity ; when man shall recognize in 
himself the fravashis of the Heavens focalized and the fra- 
vashis of the corporeal world crystallized, realizing that the 
attributes of the soul of fathers continue to live in the 
minds of their children; then the Earth shall meet her re- 
demption and the Great Morning shall appear; then the 
fruits of the Earth alone shall be the food of man, and the 
herbs of the fields unto the milk of kine and the grass for 
the wool of sheep; the birds of paradise will sing a song 
of gladness and the honey-bee bring her tribute without a 
sting; the seas shall be no more; a chain like unto that of 
islands shall connect all Keshvares of continents and vehicles 
of magic swiftness carry the faithful according to desire; the 

(138) 



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mountains will become surmountable by wings navigating 
the air, and the knowledge of God, prompted by powers 
governed by His hands, will guide man safely from one 
end of the Earth to the remotest part of the other. Then 
man will realize the true love of Heaven, the sweet love of 
the Earth, and Peace shall reign in the hearts of all man- 
kind, each and every man following his promptings in 
accordance to law and order. May the days be hastened 
for the sake of the Saints of God, and for the sake of the 
untold agonies of Angro Mainyus and his struggling daeyas, 
that Mazda may be rejoiced and His Associates may come 
out victorious. Be it so." 

19. "Be it so," responded Ainyahita, her head bent low 
and her eyes filling with the teardrops of Heaven; her lips 
moved tremblingly reciting the prayer of the Faithful, with 
the hope in her heart and an appeal to the souls of human- 
kind living and those yet to come to the Earth, saying: 

20. Oh, ye noble souls of man; ye who breathe 
the 'Breath of Life upon this terrestrial sphere of 
Judgment; ye who are of but one Lord God 
£Ma%da; ye who hold the way leading unto the 
portals that open the dawn of the Great Morning, 
may your hearts be softened thru the illuminating 
fires of the love of Perfection; hasten the day of 
Redemption thru the performance of the better part 
of your innumerable talents and 
Reclaim the Earth, 
Turn the deserts into a Paradise, 
z/1 Paradise most suitable unto God 
zAnd His Associates to dwell therein, 
Receiving the blessings of your untiring efforts 
unto joys while on Earth and an abundance of in- 
crease in the realms of Peace prepared unto the 
Faithful. 

(139) 



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21. zAnd ye souls of souls who are in wait for 
manifestation that ye may realise the designs of 
your entity, listen to my humble prayer: SeleCt 
among the Faithful your fields of operation; let not 
your eyes of the spirit he blinded by the glitterings 
of Earth's reflections and be drawn into the com- 
pany of those who hold with the daevas and whose 
splendor is but unto destruction; and if ye do 
choose them for an abode, agree with (Ma^da and 
His Associates that you will enter the ranks of the 
daevas only to destroy their zvork, by coming forth 
in due time and season, in a life of purity and 
obedience unto the Lord God {Ma{da and His ever- 
victorious ^Associates, and if needs be to seal your 
mission with the offering up of your earthly time 
that thru your name your race may be redeemed 
and legions of daevas he conquered, for the salva- 
tion of him even whose shadozv is confined to the 
unreal. May it be your lot to ever bear in mind 
and keep it engraved upon your hearts that ye are 
to be upon the Earth to 

Reclaim the Earth, 
To turn the deserts into a Paradise, 
A Paradise most suitable unto God 
And His Associates to dwell therein. 

22. (May £Ma{da be rejoiced and His Associates 
continue to he victorious, for the Will of the Lord 
is the Law of Holiness. Ash em Vohu, Ash em 
Vohu, Ashem Vohu. Be it so. 



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PEARL SIXTEEN 




tAINYAHITA AND THE VOICE 

CHAPTER I 

ND Ainyahita's heart was filled with sadness at 
the thought of the diversity of beliefs and opin- 
ions among the children of men with whom 
she had mingled in the Far-off Country and in 
the villages of the highways. 

2. Those in authority appeared as far behind the spirit 
of the times as those in the undeveloped districts. 

3. She discovered in the tricks of Man characteristics 
similar to the whimsicals of diverse animals she had stud- 
ied for years, and she found Man's etiquette equal to the 
scentless flowers arrayed in the beauty of tints, and those 
blending their beauty v/ith the sweet perfume of the soul 
stinging Man as would sting the thorns of roses; others 
again appeared in all their sweetness, yet that sweetness 
proved equal to the ether of poisonous plants. 

4. And Ainyahita cried because of the many of her own 
kin and kind still held in the arms of struggling Nature, 
while the few, attempting to gain liberty and freedom, 
were compelled to yield to the conditions and environ- 
ments induced thru the blind powers and forces of Nature. 

5. "Will it ever be thus?" she cried to the Good Spirit 
of Vohumano. 

6. And Vohumano answered and said: "Ainyahita, 
why doest thou concern thyself about a state that is in ac- 
cordance to the laws of Creation and Evolution ? Doest 
thou expect incarnation of the Perfect to appear in the 
twinkling of an eye? Must not Substance pass thru all 
the degrees of Matter to become suitable to receive Perfec- 

(141) 



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tion? Man is to become the habitation of Mazda and His 
Associates, and to this end all these bodies need to undergo 
purification and transfiguration in accordance to principle 
and law." 

7. ' 'But did not Mazda create all things as He intended ? " 

8. "Ainyahita, use thy reason and good judgment. 
Tell me, canst thou expect the full-grown plant, laden 
with fruit, the moment thou castest the seed upon the 
ground? Does Khama* bear thee a dhukt by the mere 
gaze into the eyes of kine? Even as nothing comes of 
nothing so something to be anything needs time to develop 
in, otherwise there would be no Time, and if there be no 
Time there would be no Space, and no Substance to fill it, 
and no Intelligence to instill it." 

9. "I know, Vohumano, but why did not Mazda and 
His Associates finish their labors with the creation of man? " 

10. "Ainyahita, the Lord God Mazda and His victori- 
ous Associates did finish their labors with the creation of 
Man, that Man may take up where the former left ofT; that 
Man may have an opportunity by virtue of recollection to 
perpetuate creations of worlds without end. If Man could 
have been made in flesh equal to God in spirit, what use 
would there be in the creation of universes and the mani- 
fold laws of evolutions? What use would there have been 
to thee or I and to thy manifold possessions on the Earth, 
and the diverse earths in Space related unto thee, and the 
many planets of thy former habitation and solar planes 
yet to be visited by thee, that thy glory may never come 
to naught and thy days continue to grow on thee even into 
Eternity?" 

11. "I know, Vohumano, but why should some be born 
endowed with brightness and others still veiled ?" 



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12. "Ainyahita, and thou who hast traversed the Uni- 
verse from the remotest parts of its circumference to that 
of its very base and center, thou askest of me who am but 
to sanction what complies with the Intelligence of God 
within thee? Thou wouldst have me answer what has 
been laid bare in the inner chambers of thy heart. Watch 
the scrolls of Time and Eternity unfolding before thee in 
correspondence with the memory of the days gone by and 
listen to the still, small voice as it whispers within the 
radius of thy higher senses, that the days of query may 
merge into the day of endless solutions." 

13. And Ainyahita gave a lending ear to the still, small 
voice, which said: 

il Ainyahita, pearl of Heaven, diadem of Sky and Earth, 
Go where trees grow in abundance with high tops and 

breathe; yea, breathe; 
And to shores of Vourukasha thee betake and breathe; 

yea, breathe; 
And in waters swiftly flowing bathe thy feet and breathe; 

yea, breathe. 
Where the hills are growing steeper, there ascend ar.d 

breathe; yea, breathe. 
Upon wings of mighty zAsha (Ma^da on thee showers 

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CHAPTER 

AINYAHITA'S eyes filled with the dewdrops of an ovei 
anxious heart while her thought fixed upon the com- 
passion of Mazda and His victorious Associates and their 
Saints. She sobbed for grace, and she sobbed for wis- 
dom to come to her, and before a sigh was wrung from 
her breast she saw the Heavens illumined and the Earth 
lay stretched before her feet with the innumerable canyons 
and valleys below, the towering peaks above, the forests 
beside her and in a mirage the distant Vourukasha. It 
seemed she heard the tossing of waves, v/hile the breezes 
carried to her ears the wafting of treetops. The bounding 
waters declared the tumult of their rugged pathway, while 
the mountain-tops sent messages of the ever-increasing 
winds gathering their forces as on they go from the heights 
above to the deeps below, collecting unto themselves ele- 
mental to further their ends as an avalanche collects ele- 
ments unto herself in her descendancy of destruction. 
The panorama set Ainyahita into ecstasy and she shouted 
for joy at the sight of Peace, making the Earth so calm, 
serene and tranquil. 

2. But a voice distant and yet so near spoke to her, say- 
ing: "Ainyahita, thou pearl of Heaven and diadem of 
the Earth, the scene so peaceful and serene is but on the 
surface; within the substance thereof there is commotion, 
there is struggle, each and every elemental with its corre- 
sponding element striving to gain the end of endeavor. 

3. "The success unto achievement lies in the effort of 
the exercise of Intelligence and the ability of conquering 
the tendencies of Matter. 

'Creation has been accomplished, Evolutions are as- 
but Perfection is yet to be achieved thru correspond- 
operations in both. 

(144) 



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5. "For this reason Mazda and His Associates have cre- 
ated the highest possible conception in Matter, to be the 
crystallization of Substance thru Creation and Evolution, 
that focalization of Intelligence may be the destiny. 

6. "For this reason all the tendencies of the elementary, 
the mineral, vegetable and animal must assert themselves, 
that one by one they may be controlled but not annihilated, 
and inasmuch as the entity differs as to its source and the 
correspondence thereof to the laws of this Earth, even so 
that soul achieves here below or fails to gain its destiny. 

7. "Some succeed to conquer elementary forces; others 
prove themselves heroes in learning to subdue passions of 
a brute nature, and control the animal characteristic for 
their own salvation and the redemption of the race thru 
perfect example. 

8. "And again, as there are many kingdoms there are 
many races, which are the product of the seven Keshvares, 
differing in their motives as much as the products of one 
clime differ from those of another. 

9. "Had we created but one particular body in the like- 
ness and image of Being it would have fared us poorly, 
even as poorly as if we had created but one grassblade and 
one tree, in the expectation of self-multiplication and their 
filling the Earth. 

10. "These races, in mixing and mingling their lower 
natures with the yet undeveloped creations, contract to-day, 
as they have contracted in the past, complications as nu- 

, merous as are the kinds in animal and vegetation. Such 
J vUl }S ^ ue *° reason fr° m Cause to Effect, a premise quite com- 
[ \P plex and intricate. 

11. "And as the growth of vegetation is necessary for 
the creation of the animal, so the lower strata of kin be- 
come the spokes of a ladder leading to the perfection of 
Man and his higher achievements. 

(145) 



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12. "With each generation the number of the redeemed 
increases and the saving power of the once lower and baser 
becomes greater. 

13. "Those who in accordance to principle become the 
saving force here will be awarded redemption elsewhere, 
while those who have gained redemption here will assist 
in the redemption of worlds to come. 

14. "With each succeeding generation the good dee^s 
of former generations embody in every soul so that tne 
spiritual accomplishments of Gods, Saints, Sages and 
Heroes live in each and every single manifestation of the 
present generation, and with it also assert themselves all 
the diabolical tactics more fully, that thru the defeat of 
the baser the heroes may be all the more triumphant. 

15. "In thee and all thy kin live the fravashis of ances- 
try by virtue of blood ties, and all the fravashis of Ethera 
by virtue of spiritual ties. 

16. "Thou art God and all the manifestations thereof; 
thou art man and the reincarnation of the genealogical 
lineage of thy kin, and Matter. 

17. "Command both and the solution unto the prob- 
lems of Life is thine. 

18. "Recognize in all things of Nature but the means to 
an end, and in the end of things the beginning unto Life 
Eternal. 

19. "May thou attain to it in this incarnation that re- 
incarnation to thy entity be annulled and thou manifest in 
realms of brighter days. 

20. "May thou be spared transmigration of thought and 
thy spirit forever follow the promptings of the Lord God 
Mazda, Be it so.' ' 




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TEARL SEVENTEEN 




MNYAHITA IN HER PRAYERS 
CHAPTER I 

A1NYAHITA raised her eyes unto the western skies 
where the high lights painted a golden fringe 
about the deep slate clouds as if to run concur- 
rence to the fashions of the day. With light- 
ning rapidity the tints continued to change, 
revealing all of the shades from the high copper color to 
the deepest hues of purple, while the passing lambclouds 
cast veils of silvery transparency over the deeper clouds 
and their fringe effects. Out of the mass of slate blue a 
ray of golden light broke forth, first showing itself in the 
form of a star, then fading away, citing the All-seeing Eye 
with a burst of nine rays, their descending points darting 
to the valleys below, gradually fading until lost in Space. 
At the sight of the Celestial Eye peeping thru the density 
of the deeply colored Space, Ainyahita bowed her head in 
reverence, and with her rosy lips slowly parting, sang 
praises from the Living Word: 

2. "Hail to Thee, O (Most Glorious; hail to 
Thee, O [Most Victorious, for Thine is the radiance 
and sublimity expressed upon all sides of Creation. 

3. "The torrents of hounding rivers praise Thee; * 
the showers from courts above magnify Thy Most 
Holy Name; even the bubbling springs sing unto 
Thee and the soft breezes of the night declare 
Peace of Abundance; the bird and the beast, the 
lamb and the lion, the aquari and Man, all join 
in Thy praises. 

(147) 




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4. "The holy company of zAmesha Spyentas 
praise Thee, and the fravashis of the Heavens and 
all the Earths, worlds without end, land Thy great- 
ness, a greatness that can not he surpassed, for Thou 
art the First in the midst of Thy Associates. 

5. "THess me, even me, at this hour of Thy sun- 
clothed day, and give me, even unto me, an assur- 
ance that Thou wilt grant unto me a boon, the 
boon of my heart, and I shall sing praises unto 

(tf^fe? ^"^ Thee and Thine Associates; yea, I, even I, shall 
bring Thee a sacrifice worth being heard of. This 
is mv wish. So be it." 

6. At this moment the All-seeing Eye suddenly with- 
£.. drew; only the silvery rays still focused to the valleys be- 

7 J low, while the horizon turned aglow with fiery copper 
flames. 

7. Leaning to her staff, Ainyahita breathlessly watched 
: ij&v^fel ij the sudden change and with it the new phenomenon. Her 

brow grew stern, while her heart beat rapidly as if in a 
fever. She listened and listened again, when thru the soft 
and gentle breezes fanning her heated brow she heard a 
voice, a voice so distant and yet so near; a voice from 



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the innermost of her soul corresponding to that of the r^|||p«* 
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8. "Ainyahita," said the Voice, "thou pearl of the Hea- 
vens and diadem of the Earth; hail to thee and thy kin. 
This I say unto thee: Thy praises and laud are appreci- 
ated, and showers of blessings, even Peace of Abundance, 
r ^ shall continue to be thy lot; but as to the asking of thy 
'^ x\ boon, knowest thou not that, of royal descent as thou art, 
V\|/^M an d °f an ancestral lineage as that of yours, asking is equal 
:x/f\/" J to subjection? What thou askest is made plain to thee 
ithin the circumference of thy thought, and such thought 
htly directed creates the Good Word from which springs 
e Good Deed." 

(148) 

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9. Ainyahita answered and said: "O Lord, Thou art 
wise, indeed. Thy never-ceasing activity and Thy untir- 
ing efforts in the performance of Thy creations keep Thee 
forever consciously wise, while I am only beginning where 
Thou hast left off eons ago. Tell me, only at this one 
time; tell me, if answer thou may, and if in accordance to 
the Avesta and Thy own majestic position; tell me, even 
me, and I shall bring Thee a sacrifice worth being heard 
of: How and whence came the first Man to this Earth, and 
why and how didst Thou change the position of the Earth, 
calling forth variety of manifestation contradictory to the 
words in the Avesta; and why are the teachings of one dis- 
pensation contradicting the laws of another, thus sowing 
the seed of discontent, depriving Man of Peace and Love? 
Grant me this boon, O Lord of Lords, and I shall laud 
Thee in the performance of my duty with joy in my heart. 
Fell me, but tell it me rightly. Speak not in a language 
beyond my present comprehension, and speak of truth to 
me in a manner I am able to grasp. Clothe not Thy word 
in garments of speech that by misunderstanding, misappli- 
cation and misinterpretation induce doubt in the studious » 
and superstition among the illiterate. Grant unto me the |^f | 
Light of Understanding from Thy bountiful storehouse 
Wisdom that knows no end, and I shall forever follow Thy 
bidding. Illumine this heart of mine, which beats in uni- 
son with the universal pulsations of Thy ruby heart. 
Awaken within me the Thought Divine, that I may recog- 
nize in all things about me the countenance of Infinite 
Being. Be Thou rejoiced, O Mazda, and may Thy 
Associates continue to be victorious. This is my wish. 
Be it so." 



(149) 



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comets 



CHAPTER II 

THE silvery rays had faded and even the fiery flames 
had lowered, while the purple cloud, overtaken by 
the separating slate clouds, had passed away, and the 
lambclouds increased the speed of their flight as if seeking 
a place of safety from before the fast-falling eventide. 

2. Khorshed had turned his thousands of swiftly gallop- 
ing steeds of light rays toward the Far West, and owing 
to the towering mountains, vainly attempted to stretch his 
own neck of crimson color to view the distance of his 
daily run; only one more look was all he could give Ain- 
yahita and then his chariot rolled down the steep range of 
Vafaromand. 

3. Ainyahita's physical frame shook like the leaves of 
the acacia thru whose branches Vat, the spirit of the winds, 
galloped his uncountable Aris,* to dispel the emanating 
forces of a decaying surface of an Earth and spurn them 
to the regions of the North, where thru the crystallizing 
efforts of contracting forces they may be redeemed by 
passing into the bowels of the Earth, thence to be delivered 
at the extreme point of generation unto the higher ele- 
ments, to come forth in the kingdom of usefulness.! 

4. Ainyahita contemplated upon these many astounding 
themes and sense-confounding problems of Life, yet her 
heart would fill with sorrow, as the solutions gained failed 
to satisfy her troubled mind. 



* Aris: Over-currents and under-currents conducive to storms. 

t Note: The ancients believed in the twofold currents of the South 
and the North. The useless or used-up elementaries were supposedly to be 
carried northward as far as the polar regions, where, after many forms of 
purification, they entered the labyrinthal polar crater to experience in the 
bowels of the Earth formations correspondingly to those of the surface of 
the Earth, eventually delivered at the extreme southern pole and its seven- 
fold craters, to enter the Wheel of Chance for reincarnation and transmi- 
gration, to the final end of redemption or that of manifestation upon plan- 
ets inferior to the possibilities of this Earth. 

(150) 



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5. Not until the material storm, suddenly raised, had as 
suddenly subsided did her mind feel the calm of her soul, 
and placing her right hand upon the left of her heart did 
she feel the Peace that passeth all understanding, drawing 
the circle of charm about her. 

6. As she raised her eyes unto the Heavens above, 
catching a glimpse at the star of her ascendancy, the voice 
of the messenger, her guardian angel of ancestral lineage, 
appeared before her vision, saying: 

7. "Ainyahita, thou pearl of Heaven and diadem of the 
Earth, Peace of Abundance be unto thee. 

8. "Why sorrow in thy heart about the inevitable and 
lament in thy soul of that which has long passed from 
thee? 

9. "Has not everything its time? Wouldst thou that 
the seed thou placedst in the ground remain there so 
placed? In its unfoldment and growth it no longer shows 
the form of a seed, but the manifestation of the intelligence 
once hidden within its bosom and timely released by vir- 
tue of the recognition of congenialities. 

10. "Even so the child grows into womanhood and 
manhood, retaining the same number of crystal cells and 
motive forces, altho changing in appearance and in accom- 
plishments. 

11. "The conditions once manifest on this Earth on a 
large scale are still manifesting on a smaller basis here be- 
low, and correspondingly so everywhere, for the energy of 
former days has been transplanted to realms corresponding 
in development to times of where this Earth once was. 

12. "Other phases, once in miniature form and thought 
rare, have come from realms of superiority to manifest 
here, while in yonder spheres progress of a different nature 
takes place. 

13. "Contradictions do not exist in Time or Space ex- 
cept in the mind that has not yet evolved to a realization 

(151) 







of the complexity of things in worlds to which there is no 
end. 

14. ''Every object in Space is the result of collective 
operations within the realm of Substance and induced by 
the power of Infinite Intelligence. 

15. "The objects of Creation descend by virtue of their 
crystallization, while the objects of Evolution ascend in 
accordance to the degree of focalization. 

16. "From out of the maximum of Space issues forth 
the minimum of Time, creative in energy and productive 
from Cause to Effect. 

17. "The insignificantly small is only so due to the 
minimum of operations, while the perfectly great is the 
result of the magnitude in collectivity. 

18. "In the small as well as in the great are contained 
the impressions of Intelligence, while difference results thru 
the expressions attained to. 

19. "The first Man created is he who recognizes his 
importance on Earth as a factor and realizes himself to be 
an Associate of God, making good the responsibilities of 
his position." 










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tAINYAHITA *AND THE SPIRIT OF THE EARTH 

CHAPTER I 

USING upon the vastness of the Earth, Ainya- 
hita gave vent to the outpour of her enrap- 
tured heart, saying: 

2. "O Earth, divine in nature, all powerful 
in manifestation, terribly majestic in thy atti- 
tude, adorned by thousands of sky-high peaks, immeasur- 
able and insurmountable by the feet of mortals, ever ven- 
erable in thy carriage, adorned with a face ever youthful 
and beautiful, who art like unto a mother, ever bearing 
and caring for the born in showers of abundance and 
plenty, I acknowledge thee in thy noble station, and ask 
thee to reveal unto me the secrets of thy never-ending 
splendor which thou so untiringly bestowest upon the chil- 
dren of Man. 

3. "Condescend to speak to me and tell me in a lan- 
guage most comprehensive to my mental compass whence 
and where thou earnest and why. 

4. "Yea, speak to me thru thy acts and deeds that have 
no double meaning, and rivet thine eye upon my counte- 
nance, that by virtue of the joyous electric flash thereof the 
magnitude of thy brilliancy may illumine my heart and 
mind unto wisdom, quickening my senses unto comprehen- 
siveness, rendering an interpretation of thy language reveal- 
ing treasures of knowledge to a simple-minded seeker after 
truth, even such as I." 

5. And the Spirit Thought of the Earth bowingly 
answered and said: "Ainyahita, thou pearl of Heaven and 
diadem of the Earth, I return unto thee a compliment that 

(153) 









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shall be sounded thruout all the ages of Infinity until at last 
the children of Nature shall realize their purpose and aim 
on Earth and recognize in thee the virgin mother of under- 
standing, pure and undefiled. 

6. "I am, as thou and thy kin, learned or unlearned, by 
reason and logic correctly assume, one of the innumerable 
revelations of the Lord God Mazda, and the work of His 
Divine Association. 

7. "I am the crystallization of infinite revelations, and 
as I now am and appear before thee, thou mayest see the 
power and wisdom of Mazda unveiled. 

8. "In me the efforts of the Infinite are realized; thru 
me the untiring efforts of Mazda continue to unfold in an 
endless chain of new revelations; the source of my never- 
tiring operations is deeply rooted in my bosom, every- 
where subjected to rule and law, impregnated into me by 
the Supreme Wisdom of Mazda, thereby producing order, 
beauty, grandeur and sublimity ad infinitum thruout the 
vastness of my fields, growing in magnitude from season 
to season. 

9. "God has placed me before thy senses as a visible 
and tangible pattern, consummate as a whole, and perfect 
in all its parts, to incite thee to thy own proper task, never 
to grow weary of doing good without the least thought of 
a reward, as the reward must lie in the performance of 
one's duty, and that duty performed well and adding to the 
furtherance of Perfection, to which there is no end. 

10. "Thou art to recognize by my constant remindings 
the relationship of Perfection from Eternity and that unto 
Eternity, and thus by virtue of recollection enter the race 
which holds out to thee thy destiny, a destiny guided by 
the hand of God and accompanied by reason. 

11. "Behold in my activity to definite ends the most 
perfect pattern of perfect action in pursuit of an adequately 
perfect aim, 

(154) 



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12. Decreed by the Will of the Lord, whose Law is 
Holiness, Providence, Fate and Destiny have impregnated 
thee and me with a mutual tie that binds us to an extent 
of an agreement whereby we stand toward one another in 
two diametrically opposite relations: Thou must be either 
my master as covenanted in the beginning, or thou must 
be my slave; and I myself can be only one of the two, 
either thy slave or thy master. 

13. "Our Lord God Mazda has destined thee and all thy 
kin to be my master; hence I willingly submit to the hand 
that guides and the mind that within Law and Order 
abides. In this way we remain in our divinely ordered 
relation to one another. 

14. "But remember, and mark it well, thou and thy 
kin, from generation unto generation, by perseverance in 
the exercise of perfection, which thine inborn creative 
power is to realize, in and out of thyself, is the only and 
inevitable condition upon which thou canst be my master, 

15. "To the extent that thou aspirest and reachest this 
divinity, in the abstract and in the concrete, I am by 
divine impulse constrained to love thee in humble submis- 
sion, disclose to thee my secrets, pour into thy lap my 
boundless treasures, yield unto thee abundantly, subject 
myself to thy tests and thy methods of application toward 
growths of higher species, and, as it were, to serve thee at 
all times as a kindred spirit, with all the powers I com- 
mand. While, on the contrary, in the same degree as by 
an improper use or abuse of my gifts, thou deviatest and 
declinest from the grand path of thy destiny and aim; 
thereby turning foe unto thyself, an enemy unto God and 
traitor to thy kin, I also shall become thy most terrible, 
bitter and irreconcilable enemy; lashing thy first transgres- 
sion leniently in the hope of calling thee to thy duty that 
holds out to thee glory; but if that and its increase passes 
unheeded, I shall let loose upon thee the unfettered chains 

(155) 




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of awful furies latently slumbering in my vast lap, peace- 
ful and harmless to those good in thought, good in word 
and good in deed, but like sentinels in a King's estate are 
ready to perform their part, to visit thee and thy children 
and thy children's children in the shape of corroding poi- 
sons and innumerable consummations, by weakness, pain, 
disease, remorse, shame and death, with a bosom destitute 
of hope, that shall wipe thee out of the ranks of the elect 
and their inheritance, leaving thee to Fate, void of Provi- 
dence and Destiny, a homeless, aimless wretch, to wander 
thru the weary abyss of kharmic uncertainties until the 
Great Morning shall appear, the ultimate whereof no Man 
knoweth, neither thou nor I, but the Counsel* of the Lord 
God Mazda. 

16. "May it come to thee to ever abide in the friendship 
of Mazda. 

17. "May it be thy lot and the blessings of all the chil- 
dren of Man to ever accept my hand of servitude in the 
performance of the Will of the Lord, whose Law is Holi- 
ness, and Holiness is the Best of all Good. This is my 
solemn wish. Be it so." 

18. With tear-stained cheeks, burning under the fire of 
Khorshed, Ainyahita raised herself into an upright position, 
and folding her tender hands over the staff, while her rod 
rested in her right arm, she glanced at the distant moun- 
tain chains with their insurmountable peaks, governed by 
the snow King, Hyima, and again at the torrents of waters 
before her feet, slowly surveying the vales and dells with 
their abundance of growth, delightful to behold and inspir- 
ing to the heart, and then she said: 

19. "O Mother Earth, thy glittering teardrops descend- 
ing before my feet thru the courtesy of Sanpu from yonder 






* Counsel of the Lord God Mazda stands for Time Revealed, or "as re- 
vealed by Time." 



(156) 



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shining glacier assures me of kindred understanding. 
Thou hast not any wind that blows which is not music; 
every deed of thine flows in aroma, tho impromptu, yet 
divine. Thou hast no sound but that it follows upon the 
ether in rhythm, accurate and fine. Thy very grassblades, 
flowers, shrubs or trees that grow speak living words to 
everything and showers of blessings everywhere bestow. 
The dewdrop of thy early morn, the waves of Vourukasha, 
make thee appear newborn, revealing God and Asha.* In 
all thy shapes and sounds a spirit broods amid them all, 
however great in magnitude or in insignificance how small, 
there is a something which is not of them at all, but of the 
One whose Message Peace declares, a Peace for once and 
all. How great thou art, how motherly, how tender to 
thy care; my heart goes out to thee, with thee my friend- 
ship share. Thy very shadows outline in abstract term's 
the concrete objects back of them and thence to God re- 
turn. A touch of thee enraptures me and with pure love 
my bosom fills; the sight of thee brings ecstasy and with 
eternal presence thrills. 

"/ love thy magic veils and shrouds; 
I love the frown upon thy clouds; 

I love the brows upon thy hills; 

I love the flowers within thy rills; 
I love thee for the love of Him 
Who made thee and who set thy rim. 

I love it all, the great and small, 

At one with DAa^da, once for all 

20. Gigantic shadows fell upon the Earth to veil her 
countenance from the fast-befalling Night, pealing the call 
unto the swiftly approaching Slumber vouchsafed unto the 
faithful worshiper confessing the Sacred Covenant with 



Asha means Divmc Law. 



(157) 




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Mazda. All was silence but for the ceaseless song of Sanpu 
whose voice never grew weary in lauding the Source of his 
Creation and in an undertone whispered the secrets held ir 
his bosom. Mah had just returned from her long journey 
to the other side of her terrestrial possessions, where she 
meted out to her charge to the best of her ability such 
blessings of a corporeal realm as the Lord God Mazda had 
entrusted to her, and satisfied with herself as to the success- 
ful performance of her duty, she reclined in her carefully 
adjusted hammock, sending sweet smiles of recognition tc 
Mother Earth. Tistra kept far in the distance, now thai 
autumn had come, to make his mathematical calculations 
as to the possibilities of rain. The clouds slipped quietly 
thru the firmament, taking care not to disturb the Blessed 
Ainyahita, who was most solemnly engaged in the per- 
formance of her holy calling, reciting patets unto the mem- 
ory of Mazda and the recollection of all her kin ever since 
the world began; giving laud and praise to all the creations 
of the Lord, enumerating in the course of her prayers every 
one of the leading powers of Divine Counsel that by com- 
mon consent all the souls and fravashis of the Royal Fold 
may have power to continue their labors unto the end of 
days and hasten the appearance of the Great Morning 
whereon the race of races shall merge into the Race Trans- 
parent, endowed with the powers and forces of all the ages, 
controlling and governing matter unto continuity of perfec- 
tion, and until Intelligence and Substance shall blend in 
harmonious accord all of the vastness in Space thruout 
endlessness of Time into the magnitude of infinite crea- 
tions, reflecting the glory of Mazda and His victorious 
Associates for ever and ever. 



(158) 








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AINYAHITA AND THE SPIRIT OF ADJUSTMENT 

CHAPTER I 

INYAHITA implored the Spirit of Adjustment, 
saying: "If a human being fails to reach 
the mark of perfection while on earth, why 
should punishment await him when condi- 
tions and environments have withheld from 

him the full realization of man's relation to the Lord God 

Mazda and his victorious Associates." 

2. And the Spirit responded, saying: Ainyahita, there 
is no punishment, neither is there a reward meted out by 
the Heavens. Even in the terrestrial worlds man does not 
punish man but simply arrests the pursuance of a certain 
path. 

3. Ainyahita lifted her eyes before the Spirit and said: 
I appreciate this fact; but if man fails to reach per- 
fection in this life and does not prove himself equally as 
great as those who have gone before him, crowned with 
the laurels of fame, why should he, after his departure 
from life corporeal, be compelled to go through the lov/er 
stratas of evolution and thus retrogress by virtue of the 
laws of transmigration, perchance, wandering through the 
labyrinth of the animal, the vegetable, the mineral and 
the elementary domains and find himself in that vastness 
of an oblivion whence cometh no recollection of one's 
existence? 

4. The Spirit politely replied to the argument, saying: 
Ainyahita, great is thy reason, greater still thy heart and 
love for all creation, yet thou losest sight of the fact 
that in nature and in reality, there is no retrogression; all 
the objective worlds teem with progression. The seed 

(159) 









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ceases to slumber the moment it falls upon the ground, 
since by virtue of kindred relation between the substance 
of the seed and the substance of the soil the intelligence, 
which lies imbedded within the glume of the seed, bursts 
the chambers of its elementary compounds and forces its 
way through the hymeneal veil that has held it until 
awakened to the state of fecundation it now draws unto 
itself all the elements of simile, assuring perpetuity of 
kind and freedom of action to the intelligence which seeks 
paths unto a higher realization in the realms of evolution. 
Still, though its fetters of the seed nature are broken, and 
the powers of attractiveness open up a vast realm of oper- 
ations, new ties are created which will hold the intelli- 
gence to its own sphere and kind, impelling labors of a 
nature, the release wherefrom is brought about only 
through growth, development, unfoldment and maturity, 
leaving in the impress of time, through the seed of its 
kind, the memory of what once was and the possibility of 
what there is to be. 

5. I well understand this process, quoth Ainyahita, but 
what of the intelligence of the original seed ? What be- 
comes of that? 

6. And with much patience the Spirit answered and 
said: Ainyahita, take a handful of the products of the 
former seed; turn it in the palm of thy hand; examine 
every single seed, and tell me which of these is the original 
seed that called them into existence. 

7. With surprise Ainyahita answered: Most surely, not 
one of these is the original seed; no more, than in me can 
be my mother as such/" or my grandmother and great- 

* The idea was that the natures of both, father and mother, and eventu- 
ally of the whole lineage, become impressed upon the child, but the egro 
of the child has nothing in common with the ego of the father or that of 
the mother. It is as independent as either of them. The ego is of God and 
clothed into matter according to evolutionary relations and certain ten- 
dencies characteristic to class and kind. 











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grandmother; neither my father, grand-father or great- 
grand-father. 

8. And the Spirit instructingly said: Ainyahita, since 
by your manifestation through your lineage your father 
lost none of his intelligence, and your mother sacrificed 
not a particle of her ego, sharpen thy wits and tell me 
the abode of the intelligence which prompted the growth 
of a plant bearing the seed of its kind? 

9. In a humiliated voice Ainyahita said: The intelli- 
gence remains confined throughout the full length of the 
life of the plant. 

10. Said the Spirit: True, and when this plant, which 
in its breath contains the intelligence and in its cell-forms 
holds the ingredients of the seed elements, ceases to propo- 
gate seeds, and the time of maturity has passed, what 
becomes of it? 

11. Catechistically Ainyahita answered: It withers and 
fades away. 

12. Gleefully the Spirit reciprocated: How true; and 
where does it fade to? 

13. With a frown upon her brow Ainyahita answered: 
As far as I know, everything of matter returns into the 
vastness of substance out of which it has been created. 

14. Asked the Spirit: And what becomes of the in- 
telligence which exercised the powers of attraction and re- 
pulsion unto a polarity clothing infinite entities into the 
garments of an elementary nature? 

15. Ainyahita promptly answered: The intelligence, 
which is Infinite, returns to the bosom of the Infinite. * 

16. With satisfaction the Spirit said: Ainyahita, thou 
art convinced by reason of logic and deduction, that every- 
thing progresses but never retrogresses. 

17: Ainyahita humbly replied: To a degree I under- 
stand. Still, my mind is by no means at ease; for 



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although the intelligence reaches the bosom of the Infinite 
and all that is of matter goes to the finite, which is the 
bosom of Substance, I still cannot understand why man, 
once on a plane of godlikeness, should go through the 
lower stratas of evolution, even to the very beginning of 
creation, because he failed to reach human perfection. 
Why should he not be permitted to return to the earth in 
a better garment of flesh than the one which retarded his 
growth? 

18. Confidingly the Spirit whispered: Ainyahita, the 
Lord God Mazda has created man but once in his likeness 
and image. Only once has he taken on flesh and never 
again has he contemplated another form, no more than 
the growing child ever puts on cells other than those cre- 
ated during the gestative period. Once substance has 
been formed from out of the empty and void, never again 
can it lose its identity because of the reality in entity. 
The magic illusion of substance, surrounding Intelligence, 
remains forever identical with the latter, irrespective of the 
realm or form the Intelligence may choose or be called upon 
to appear in, as seen in the intelligence of the seed, which 
used the elements of the latter unto the transfigurating 
stages forming the body of a plant, which plant reveals 
the manifold lines of infinite perfection and with it the 
avenues for infinite intelligences to travel upon, trans- 
porting their etheric substances unto the creation of a seed 
revealing in due time and season the virtues of individual 
efforts, while the intelligence remains unchanged, as the 
form alone determines conditions and environments. The 
new seed holds an intelligence different from that of the 
former, while the compounds of embodiment, too, have 
nothing in common with the original seed, as each intelli- 
gence owns and controls all the corresponding realms of 
ether characteristic to the operations of an entity and in 



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accordance with the designs of the Lord God Mazda, 
whose countenance displays in ever-changing lines the 
ceaseless movements of an ever-creative Thought. X 

CHAPTER II 

1. With her arms crossed over her chest, and her head 
drooping toward her slowly beating heart, controlled by 
rhythmic respiration, Ainyahita lifted her eyes beyond the 
horizon of Recollection, saying in a voice of ecstasy: 
O, thou Great Spirit, indescribably benevolent art thou in 
the performance of thy most holy efforts to reveal unto 
my mind a tangible solution to the ever intricate and per- 
plexing problems of life; still, I am filled with the thought 
of the law of transmigration, which seems to me as if 
man retrogressed, were he, once in the form of man, to 
appear as an animal or a plant. 

2. The Spirit bowed in reverence, and said: Ainyahita, 
thou purest of the pearls of heaven and lustrous diadem of 
the earth, whose ruby heart beats in unison with the jewel- 
blazoned bosom of the Lord God Mazda, thou art per- 
sistent indeed to search the very secret chambers of Zar- 
van Akarana. Thine efforts arelSSundless in the attempt 
to discover the most minute and infinitesimally insignificant 
objects in creation that the cause of their existence may 
be revealed unto thee. . . . Wear not thy mind with things 
beyond the powers of reason; delude not thy senses with 



J The Avestan people held that the entity in its progress to earth clothes 
itself with such spirit substance as will forever retain its relationship to 
the ego, never lending- itself to any other egro. The same was true of the 
soul, the mind and lastly the elements composing- the body. In the pro- 
cess of disintegration the dust would return to the earth, and althoug-h par- 
ticles thereof may manifest as a grassblade, a flower or a shrub, and as clay 
be formed into a vase, it will escape the fate of being- led into human 
bodies others than the one originally entitled thereto, a belief that made 
its way to the best cultured in all the ag-es and more strongly emphasized 
by Plato, Pythagroras, Jesus, Omar Khayyam, Fichte, Huxley and others, 
not forgetting- Dr. Hasckel whose aims are only too often misunderstood, 

(163) 



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the abstract, which to comprehend, is within the province 
of the spirit only. Remember this, that inasmuch as the 
return into the bosom of the Infinite is not retrogression 
to the intelligence of the entity or ego, even so the return 
to the objective is not retrogression; and as the intelli- 
gence issues forth from out of the bosom of the Infinite 
with redoubled force and power to unravel the depths of 
space, even so its corresponding substance will appear in 
a sphere more conducive to the progress of things; for 
where an entity failed to reach the mark of production * 
while in human flesh, it may, perchance, answer the de- 
signs of a higher purpose in the form of an animal, and 
failing here to reach the goal, it may prove of value in 
the manifestation of a plant, and if not, then on will go 
the entity, entering the elementary domains, here to gather 
force and power unto the utility of higher and nobler 
things. And once the round is made another circle of 
operations will reveal the endlessness of possibilities, as 
there is no end to matter; there is no end to space. 

3. Attentively Ainyahita followed the trend of thought- 
waves stirred by the Spirit of Adjustment and then she 
said: Praise be unto thee, thou truth-revealing Spirit; 
with humbleness of heart 1 accept of thee these comfort- 
ing words of wisdom, which no human mind has power 
to comprehend, unless favorably illumined by the full 
Mirror of the Almighty, whose radiating Splendor reaches 
far and wide throughout the magnitude of space and end- 
lessness of time; still, I am left unanchored in a sea of 
mental uncertainties and cannot fathom why and how 



* Life was considered wasted unless man proved productive of things 
useful to man, furthering - progress and perfection, assuring- exercise of 
natural talents, promoting liberty and freedom. For this reason whether 
a Sage or a Statesman, man was expected to follow a vocation useful and 
at the same time assuring independence, Thus Zarathushtra is an agri- 
culturist; Moses is a shecpherder: Jesus is a carpenter; Mohammed is a 
merchant; Omar Khayyam a tentmender, etc, 





' 



it is possible for man, once a man in his re-manifestation 
to appear other than man? 

4. And the Spirit said: Ainyahita, why shouldst thou 
lament over that which is only in the seeming? Why sor- 
row over the objective which is simply the means unto the 
furtherance of greater ends? Be at ease and hold thy peace. 
Mazda knows and being at one with him thou knowest 
in the depth of thy heart the full truth of things. The 
senses only question and would discuss what is beyond 
their comprehension. Unable to see even a single truth 
the senses would ever offer a thousand arguments. Ask 
thyself what is the difference of man to man and that of 
the animal? Is it not position, station and execution? 
If he who once held a position as a king is made a 
prisoner, to spend his days in silence, is he as such greater 
in power than the jewelled steed upon which once rode 
his majesty? Should he, who once held power and 
wealth, using both for self-aggrandizement, keeping in 
poverty and helplessness all his fellowmen, return to 
earth a miserable beggar, has he retrogressed or has he 
progressed? It is not the form of manifestation that 
determines the consciousness of the intelligence but the 
good it promotes. Many a beast rules a nation by virtue 
of the reflective characteristics, collectively focalized by 
those who make him their choice; such lies within the 
province of man's free agency, but when the object of 
misdirected choice has reached the brim of misapplied 
deeds to overflowing, such executive entity incarnates by 
virtue of higher laws in realms of relative correspondences 
to prove its worth, as like in matter must beget like in 
substance, and those who upheld such an ignoble soul in 
its diabolical measures, either by direct approval or 
silence, follow the fallen entity according to their relation 
to the deeds done. 



: 





5. Tremblingly Ainyahita cried out aloud: O, thou 
great Spirit, I am overwhelmed with the thought of the 
justice of Infinite designs, but at the same time my heart 
is filled with sorrow at the fate of unconscious men. It 
seems terrible to me that man should lose his right of 
choice at the time of fading. 

6. And the Spirit of Adjustment said: Ainyahita, I 
feel with thee. Even I am touched through the tenderness 
of thy heart and would that destiny had chosen a different 
fate. Still, the plans of Providence, Destiny and Fate are 
in accordance to Infinite designs and are just, and as there 
is no honorable court on earth, but that gives choice be- 
tween fine or imprisonment, even so in the Court Divine 
man is given to choose between penalty and adjust- 
ment, to enter transmigration for adjustment or rebirth 
for a penalty. 

7. Ainyahita' s heart leaped at the flood of thought- 
waves towering before her vision, and she said: O, now 
I seem to grasp it. Then all men on earth, passing 
through untold experiences and the pangs of terror, chose 
punishment rather than adjustment. 

8. And faintly the Spirit of Adjustment said: Ainya- 
hita, blessed art thou indeed in the acknowledgement of 
Divine Revelations. Continue in thy service until the 
Great Morning shall appear, and thy untiring efforts in 
the performance of the daily vocations conducive to the 
reclamation of the soil and the furtherance in the improve- 
ments upon its products shall set a crown upon thee the 
radiation whereof shall brighten the darkest corners of 
human hearts, aiding them in the discovery of jewel- 
mounted pathways of salvation, leading into the domains 
of everlasting Splendor. 



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TEARL 1WEN1Y 



AINYAHITA AND MITHRA 
CHAPTER I 

OTHOU, who art the most illustrious among: 
all the intelligences of creation, thou who 
art endowed with the faculties of perpetuat- 
ing the ever-changing forces promoting evo- 
lutions, reveal it to me that I may have it in 
my mind rightly: "Where is to be found the intelligence 
guiding the life of one kind unto the transubstantiation 
of another kind heretofore not in that form, or where is 
the connecting link that promotes one kind of a form into 
an entirely different one, or where does one class and kind 
end and another begin ?" 

2. Mithra smiled until the very Himalaya returned the 
broad lines of a happy day, and he said: Ainyahita, this 
to tell is by no means an effort on my part, but to grasp 
and understand the thought thereof both our minds must 
be of equal compass and our intelligence in direct harmony 
with the Infinite, otherwise it will be necessary to illustrate 
in untold numbers the process of creation correspondingly 
with that of evolutions up to the phase of established 
perfection. 

3. Ainyahita bowed approvingly, and said: O, thou 
Blessed One, whose thoughtfulness gives the spark of life 
to all creatures, I appreciate in all my humbleness thy 
favors bestowed upon all my kin since the world began. 
I know that to grasp and understand the ways of the Lord 
God Mazda would be equal to the possession of a thought 
as macrocosmic as unto His, still, may I not grasp the 
principal stages of creation and evolution without acquaint- 



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ing myself with the microcosmic relations as confined to 
classification? I well know that the stupendous stages 
appertaining to the Infinite Thought in the vastness of 
space will forever defy man's concept, still, I most humbly 
desire to fathom life that in the event of the discovery of 
the link that binds class to class I perchance may find the 
golden thread of wisdom, leading my ego through the 
labyrinth of Infinite designs into the haven of divine un- 
derstanding the splendor whereof reflects in the counten- 
ance of Mazda, His endlessness of creations. 

4. Mithra's brows drew tightly toward the recollection 
disk, only to release the reins of sternness the moment 
Ainyahita finished, and reprovingly he said: Ainyahita, 
thou blessed one within the fast-brazen chain of the im- 
mortals, whose heart beats in unison with the Ruby Heart 
of the Lord God Mazda, whose soul resplendently basks 
in the scintillating rays of heavenly diadems and whose 
spirit reflects the rainbow colors of the Pearl of Great 
Price, thy persistency and untiring efforts will reveal to 
thee through the performance of thy daily duty the great 
secrets of life in accordance to time and season. Forget 
not that an immature knowledge of things is like an im- 
mature plant or animal. It may reflect its kind in the 
seeming but has no power of perpetuity in the real. Thus 
force not upon thyself a knowledge which becomes 
those only of riper years, and attempt not to pierce the 
veil of mystery by any device that may come to thee 
with the hours of inquisitiveness suggesting inventions of 
the immature man. Remain steadfast in the Will of the 
Lord whose Law is Holiness, for Holiness is the best of 
all Good. Because of thy obedience toward thy daily 
duty and the performance of the task of thy daily walks 
in life Mazda and His Associates will reflect unto thy mind 
at the hour of convenience the piercing rays of Infinite 














Thought, revealing through the magic Mirror of the 
Almighty the things of the Ethereal realms, displaying be- 
fore thy senses the needle-bearded key that unlocks the 
jewel-mounted treasure casket of this panoramic world of 
vision. 

5. Ainyahita meekly answered and said: O, thou 
most illustrious Lord of Nature, thou who art the talent of 
the Lord of Creations, even Mithra, the all-illumined, be 
thou patient with me and may it come to me even as the 
Lord God Mazda has designed. It is my desire to keep 
in friendship with Mazda and his innumerable victorious 
Associates, but I feel so insignificant in the presence of 
Thought Divine and feel humiliated at so limited a know- 
ledge I seem to have regarding the complex operations of 
life that 1 grow ashamed of myself, fearing underestima- 
tion in the presence of the Associates of the Lord God 
Mazda. 

6. Mithra answered and said: Ainyahita, thou Pearl 
of Heaven, thou Diadem of the Earth, hast thou forgotten 
that a child is the pride of its parents who with a most 
sanguine hope design its crowning future, how much more 
then do the Heavenly Parents and their attendants watch 
their own with an eagle eye and point with pride at their 
progress. If those on earth bestow their love, which is 
that of partiality, how much greater is the love imparted 
by our Heavenly Parents. The Lord God Mazda is most 
surely proud of thee, a pride we, who are of the planet- 
ary regions, share with great delight, and I have the 
pleasure of revealing it unto thee in confidence that gen- 
erations to come will point with pride at thy accomplish- 
ments and with it learn at the end of days to laud the 
greatest name ever revealed to human mind— Mazda. 

7. Ainyahita cried: O, Mithra, Mithra, with a con- 
trite heart I confess it to thee that I seek not honor, I seek 

(169) 









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no reward. My pride, if such be permitted, is absolutely 
of an unselfish nature. Nothing seek I for myself; neither 
have I any desires other than those of solving the ever- 
i *i/jh r i I perplexing problems of life that in so doing I may be 
permitted to pave the way unto generations to come in 
brightening their pathways and ease their self-imposed 
burdens that thus the yoke of inherited stubborness be 
removed from their necks and the burden of ancestral 
superstition be cast aside and they may no longer waste 
this life in ignoble fancies and terrorizing fiction but in 
their stead have it engraved upon each heart, the covenant 
above all covenants: 

''I am here upon this earth 

To reclaim the earth; 

To turn the deserts into a paradise, 

A paradise most suitable 

Unto God and His Associates 

To dwell therein." 

8. Mithra felt spell-bound, repeating every word of the 
greatest of all the covenants ever revealed by the Lord 
God Mazda unto his lineage here on earth, and then most 
reverently he said: Ainyahita, thou favorite of the Lord 
God Mazda, let not thy heart be troubled, for to the 
extent thou givest thy heart to God and thy mind to thy 
kin, all thy desires will take on the garment of matter 
and present themselves upon planes of action, according 
to time and season. 

9. Ainyahita humbly said: O, Mithra, I appreciate 
thy forbearance with me and laud the Lord God Mazda 
for his wisely conducted plan of salvation and the great 
order of things in this Pantheon of Creations, still, accord- 
ing to the indisputable birthright it cannot be withheld 
from me to follow my own trend of thought at the 
sight of the manifold lines drawn before me by the magic 

(170) 







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finger of thy resplendent nature, and I am thus irresistibly 
prompted to consider the whence, where and how of all 
these innumerable effects of things which spur me and 
even defy me to pursue the cause of things to the very be- 
ginning and thus challenge my humble nature to come 
out of the larval state of limited conceptions and view the 
compass of acquired knowledge, the impetus whereof is 
to sharpen the two-edged sword of my understanding, 
that by virtue of its application I may sever this bungled 
knot of scientific contradictions and thus attain unto that 
undeniable assurance which alone maintains our friend- 
ship with Mazda who withholds not the Splendor and 
Glory of the Heavens from His own. 

10. Said Mithra: Ainyahita, it is thy right to think, 
to reason, to reflect, but do not act upon anything not 
within the compass of thy daily calling, not until the 
things about thee reveal to thee the end attainable. 

11. Ainyahita answered: I promise it to thee, Blessed 
Mithra, and with this promise reassure to our Lord God 
Mazda my most humble obedience, still, may I not ask 
of thee and those in whose province it is to expound 
to me matters appertaining to Infinite designs, taking 
care not to infringe upon the divine right of our Lord 
God Mazda to withhold His Secrets at pleasure. 

12. Mithra politely answered: Ainyahita, thou may est 
ask of me as thou askest of others, even as the Lord God 
Mazda prohibits no one of His Associates to ask of Him, 
but it still remains the right of either of us to answer in 
accordance to governing conditions and environments*. 
If thou askest for things out of season the answer will 
come in accordance to the productiveness of the time of 
query.* 

* Avestans would have it that a child's mind should be met with in a 
child-like manner. 



(171) 




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CHAPTER II 

1. Ainyahita folded her hands as if preparing for prayer. 
She breathed heavily at first, but as the muscles of her 
loins gradually met the vertebral region, while the breath 
became suspended in the upper dynamics, her heart beat 
softly and in rhythm with the order of the things in 
Nature. With her eyes steadily fastened upon the objects 
level with her vision she parted her lips and said: Mithra, 
I adore thee and all thy Associates. I laud the Lord God 
Mazda in view of all his inimitable creations; yea, I 
love the length and breadth of all the illusions of thy 
magic nature. t I am overjoyed to know and to under- 
stand, in as far as my compass of thought has revealed 
it to me, that in the vast multitude of things there is law 
and order so absolutely defined that even a humble mind 
like unto mine may comprehend the complex operations 
of nature. I am awe-inspired at the thought of evolu- 
tionary transformations from that of the efficacious com- 
pounds of etheroids in the elementary domains to that of 
the multifarious progress of crystallizations in the mineral 
domains, out of which in conjunction with the operations 
of the elements in the waters, signs of vegetation form in 
the deeps below and correspondingly therewith on the 
hilltops above. I am bewitched at the thought of the 
first forms of animal creation issuing forth from the pro- 
toplasmic motion of innumerable zooids carrying the 
zymos from one form of vegetation unto another serving 
as a link that promotes corresponding developments and 

t Illusions and Magic Illusion play quite a part in the Avestan philosophy. 
It held that although matter was the end of creation and the result of 
God's untiring efforts, matter was by no means a fixative that would hold 
its own without becoming: subject to change. Consequently the deduc- 
tion that althongh God lives through His creations He is remembered by 
the objects of sense as ever-present, still He is not a part of the object or 
a thing. God is a unit— monos. An operation into the circumference 
alone suggests multiplicity. 

(172) 







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transformations in both of the principal cellular king- 
doms until the waters are filled with independently mov- 
ing fish, whose scales turn into feathers with the up- 
ward motion of evolutionary processes, and the coun- 
terside of the same in shedding the scales hardens the 
skin by virtue of the regular strokes in its moves toward 
the shores of Vourukasha, while the corresponding zooids 
in the soil of the earth effect between the plant-life a species 
of creepers, developing feet, which diminish in number 
according to the unfoldment of higher propensities. Be- 
wildered I become as I see from out of the waters rise the 
once scaly form with its scales transformed into feathers, 
and the quills thereof by degree dissolving, adding to the 
dynamic powers of the creatures' growth and with it the 
development of intelligence, while the feathers, step by 
step turn to down, later into wool and lastly call forth 
hair, a process running opposite to the productions of 
the soil, who first become hairy, thence wooly, thereafter 
scaly and lastly naked, as at first, retaining the hair 
and other evolutionary embellishments to a degree most 
conducive to beauty, symmetry and handsomeness. Still, 
I do not understand why a process of evolution of one 
time does not continue to repeat itself at another or at all 
times, that thus the thinking mind may forever view in 
the process of things the possibilities of the future, dis- 
pelling doubt and regarding the ever-presence of God in 
His creations. 

2. Mithra said: Ainyahita, thou hast learnt thy lessons 
well, even better than good, and it has not escaped thy 
ever-scrutinizing eye and thy sound reason that in the 
process of selection of the best of a species of one class 
and the correspondence thereof of another and all of the 
fourfold domains there is the imparting of the collective 
intelligences attracted to a transitory state, growing away 

(173) 







from the former class, establishing an independent one 
as to character and purpose. There are two principal 
processes in the design of evolution which must be con- 
sidered correspondingly lest the link of connections becomes 
lost and the mind goes astray when in search of the 
truth of things. For this reason many a wise man on 
earth will be made a fool, seeking to discover the truth 
in a realm of ascendancy, while another goes in the 
opposite direction of decendancy. To know the truth 
the mind must find the polarity of Intelligence to sub- 
stance and vice versa. 

3. Ainyahita said: O, Mithra, thou art benevolent to 
thy kind; thou art more than all the favors thou be- 
stowest on my kin. 1 am able not only to follow thy 
revealed words but I fathom the spirit back of it all, so 
much so that to clothe it all in language that lies em- 
bodied in each and every word would alone require a 
life-time to record. I feel so grateful to the Lord God 
Mazda to have placed me here amid the spear- pointed 
mountains and rainbow-color reflecting streams, with the 
star-studded heavenly canopy above my head and the 
jewel-bedecked and pebble-woven rug of terra firma for 
my feet to tread thereon, to fathom the indescribable 
splendor of the unspeakable panorama of magic illusions. 
I can understand now why the waters are habitable by 
huge creatures like unto those of the dense forests upon 
continents and yet are diametrically opposed to each 
other in characteristics and designs of purpose. I under- 
stand now how the scaly fish can move in the water 
side by side with the tough-skinned monster, while the 
thick-skinned beast may traverse the earth beside an in- 
significant-looking mink; while the hen must flutter as 
the eagle soars high. I too realize the corresponding re- 
lation of all these creatures in their cellular formation to 



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the processes of crystallization in their relative rocks and 
their energy-compiling operation in their relation to the 
plants; still, I fathom not the law on which such oper- 
ations are based and why does such process not continue 
in the world to-day as in former days. 

4. Mithra answered and said: Ainyahita, thou know- 
est only too well that to explain a process is one thing 
and to comprehend it within a compass of understand- 
ing is another thing. Inasmuch as Creation and Evolu- 
tion up to the stage of Present-day Perfection are the 
result of consecutive operations and there is not anything 
in all this planetary world but that it has come from 
out of the Universal womb according to time and season, 
even so thy mind has to travel step by step correspond- 
ingly to the processes of life to grasp and fathom the 
direct relations of things between one another. 

5. In an humble tone of voice Ainyahita said: O, 
thou most benevolent Mithra, I do perceive the well- 
devised plan in all things immaterial and material and I 
have a vague idea of the possibility of the things 
throughout existence, still, it all appears to me as if in a 
maze and the cause to things is enveloped as is Vafaro- 
mand within a cloud upon a sunless day. I may per- 
chance comprehend this wonderful process of evolution 
from strata to strata and perceive the operation of the 
lower up to the higher, using the intervention of rock, 
plant and animal; mixing, mingling and intermingling 
the material of one another with that of the spiritual in 
relation to each other. I do seem to get that part classi- 
fied and individualized by virtue of the powers of analy- 
zation, discrimination, and deduction, but why do such 
transformations no longer occur in our days so as to 
dispel even the slightest shadow of a doubt from a 
calculative mind? 



(175) 





! S33 



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6. Mithra promptly answered: Ainyahita, these self- 
same processes are continuous and what once was, for- 
ever shall continue to be, but inasmuch as a change in 
the position of the earth toward her own Zodiac dis- 
cards the huge animals one by one in the water's depths 
and in the density of forests and in mountain canyons, 
as she has no need of them now that a higher energy 
has been reached; even as the growth of lower rock 
formations ceases while dense forests petrify and many 
varieties of trees become extinct; even as one race rises 
only to fall back to its elementary state that another may 
arise to take up where the former left off, thus growing 
to a higher understanding and purpose in life; even as 
the parents, once they have borne children, cease to pro- 
create, yet the process of procreation is transferred unto 
the generation to come, and the child is to be an 
improvement upon the stock of its parents, mentally and 
physically, revealing the talents of parents in whom the 
gifts lie dormant, but in the offspring come to a focus; 
even as seasons follow one another with absolute regular- 
ity and improve in their progress correspondingly to that 
of their creation; even as the earth changes in climatic 
and other geographical phases, never to return to her 
former state; even so the objects in nature, once their 
modus operandi has been established through the inter- 
vening mediatorial means during the operations of evolu- 
tionary processes, follow the established order of things, 
no longer to be confined to intercalations, since the in- 
telligence once manifest on one plane may now mani- 
fest in a form already established by nature, repeating 
all the evolutionary stages necessary to reach a certain 
form by simply guiding all the preceding formations of 
eons of time through the short space of a gestative 
period. 



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(176) 



C^aSt^i 







PEARL TWENTY-ONE 






AINYAHITA AND THE SPIRIT OF ANCESTRY 
CHAPTER I 

WITH her eyes lifted up to the mountain 
tops, yet with her thought ever conscious 
of her responsibilities toward her charge, 
Ainyahita breathed her customary vesper 
prayer, and then, as if following a new 
course of thought waves which must have come suddenly 
upon her, she whispered, and said: O, thou Spirit of An- 
cestry, whose Fravashis are ever near, reveal it to me, if in 
accordance to design, dost thou and thy kinship ever 
reveal in visible form before the eyes of flesh and dost 
thou speak in a language comprehensive to the compass 
of hearing? 

2. Ainyahita, thou Pearl of Heaven and Diadem of the 
Earth, thy ever-inquiring mind has enblazoned the very 
akaranic chambers of Andervayi, and thy ever-pulsating 
heart vibrating the etheric mirror with many questions nas 
drawn an interrogation line across the very Heavens until 
there is not a sign in the vastn'ess of the Universe but 
that it carries the mark of thy impressions. Why 
shouldst thou desire to know the things that have no bear- 
ing on thy daily vocations and by no means add to the 
knowledge of things in the objective worlds but rather be- 
cloud one's reason and make restless the mind until thy 
feet and hands grow weary while the heart becomes heavy 
at the Thought too complex for a mind of the earth to 
comprehend? Remain within the realm of operations 
and perform thy duty well even though it may seem as 
if thou servest another, when in reality thou servest to 




<***<* 







further thy own individual ends. What if thou shouldst 
fathom it all, all thou desirest to know; what then? * 
Would thy sheep grow more wool, thy cattle give thee a 
larger measure, thy fields yield more abundantly, and 
would thy joy add to the joys of the world? 

3. Ainyahita felt keenly the just reproof, and in a mild 
tone she said: O, thou Spirit of Ancestry; I well under- 
stand my duty and willingly submit to the designs of 
Mazda and his Victorious Associates as well as all their in- 
nummerable Fravashis unto whom they have entrusted 
His designs. I ask not for myself, I ask for all my kin 
who are to follow in my footsteps when the shadows of 
my life shall lengthen and to these eyes of mine yonder 
stars shall be no longer, but faded at the hour of the Great 
Morning, become absorbed by the Luminary of Khorshed, 
while the Moon shall pass away; when the Phenomenal 
shall be taken from my magically-illusioned mind and 
given to those who are to follow me to be entertained with 
the phantoms of universal obscurities, while I shall be 
remembered by what I have done. 

4. The Spirit of Ancestry raised his voice, and said a 
little sharply: Ainyahita, thou gazest too far into the 
future, as thou gazest too far into the realms of ether. 
It shall profit thee nothing to know all the things of the 
illusionary worlds, t At most thou knowest of things 



* This reminds one of Omar Khayyam who, too, asks: "Suppose, thy 
book of life had been read wholly through, and thou hadst lived a hundred 
years or more, what then?" Or in the words of the Aramaic Scriptures: 

What will it profit a man if he gain the whole world and lose his own 
soul." All the Oriental Philosophies and the Avestan in particular lay stress 
upon systematic unfoldment of man's attributes that the spirit of altruism 
may come to the foreground, so as to exercise one's talents unselfishly 
and perform one's daily task for the joy that labor imparts. 

t At this instant the words of Jesus are recalled: "Seek ye first the king- 
dom of heaven." The Avestan holds that man is apt to be an extremist, 
laying too much stress upon the material gain, and at the expense of the 
truly spiritual, and vice versa. 

(17S) 



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only in the apparent, while the thing in itself is far beyond 
the comprehension of the mind; ecstasy alone reaches 
the borderland of the unsurpassed and in the Illumined 
Thought Divine alone there is understanding, where the 
love of creation is the impetus unto perpetuity and not 
the love for possessions in the created. 

5. Ainyahita said: Thou Spirit of Ancestry, before 
thee I humbly bow, as in honoring thee I honor all the 
Fravashis of Mazda and show respect to the Lord God 
Mazda Himself; but why should I not know the modus 
operandi of the phenomenal in the realms of the invisible 
when the occult thereof suggests itself to me even in the 
objective realms? Why should I not be able to compre- 
hend the full truth of things and thus dispel all possibili- 
ties of the illusionary, which the ever-dexterous manipula- 
tions of the Adversary and his combine are apt to cast 
upon me; ignorance is disastrous to the children of Mazda 
and many go astray because of insufficient understanding 
of the illusionary in life. 

6. Answered the Spirit of Ancestry: Ainyahita, thy 
desires are in perfect harmony with the designs of the 
Universe and Nature but thou knowest only too well that 
anything not in season is still in the preparatory state. 
It has been revealed to thee repeatedly that with the 
advance of cycles and dispensations, eras and generations, 
the eyes shall see, the ears shall hear and the minds per- 
ceive what had been withheld from before former 
existences. What may come to thee in spirit to-day may 
not be realized throughout eons of time. Not every 
blossom born turns into seed, and not every seed falling 
to the ground will sprout. As the spirit, freed of its 
fetters joins the soul refined by the flames of experiences, 
and the mind purified by sensible observations made by 
virtue of its higher-developed senses, and thus gains the 










V 



confidence of all the realms of activity, reaching polariza- 
tion, crystalization and focalization reflectively, appear as 
one and the same, making all things heretofore plausible 
and feasible, a matter of fact and self-evident. 

7. Ainyahita said in a faint voice: O, thou Spirit of 
Ancestry, not that I wish to pry into the secret chambers 
of the occult realms; not that I wish to boast of my 
relationship to the Royal Fold of Mazda, but that I may 
be a true guide unto my people, I desire to know why 
at times I seem to see the countenances of ancestry and 
hear the voices as if from far off ranges and yet so 
distinct, near and clear. It is the law, governing the 
phenomenal worlds I wish to fathom. 

8. The Spirit of Ancestry answered: Ainyahita, this 
to explain is not difficult if the mind is free from all 
scruples and has not been tampered with by the Adversary 
who takes advantage of every opportunity to delude even 
the hearts of Saints, while on Earth. According to the 
operations of the globules within their concave and convex 
motion through the realms of ether thy mind and the 
mind once entertained by those who cross the current of 
the corresponding thought, line upon line, follow each 
other in so rapid succession that a picture is drawn before 
the eyes whose rays catch at such a moment the flood of 
ethereal workings and thus reflect the one or many in 
direct relation to each other irrespective of their distance 
at such times. When Vayu quietly performs his task and 
one's soul sinks into solitude, while Armaiti plays upon 
the tens of thousands of strings of elementaries the sweet 
lullaby unto the night, then the forces of attractiveness 
gather about thee and the chemicals of thy being amalga- 
mating with the compounds of Nature create the invisible 
sparks of illumination until thy thought becomes clothed 
in magic illusions and stands out before thy vision in the 




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garments of ancestry depicting the character and character- 
istics of relations. As thou art the incarnation of all pre- 
ceding existences, embodying by virtue of reflex laws all 
the Fravashis since this world began, possessing their 
endowments by virtue of reflective tendencies, even so 
the phenomenal of the performances of Nature and her 
kind by thought, word and deed continue to carry its 
records into thy presence and will continue to do so ad 
infinitum. Thus the voice once piercing the density of 
ether, the words once spoken in earnest, continue to 
return to thee, as return will the deeds, although oft-times 
not until after many days. Thus at the hour of earth's 
convenience, and when Vayu drives his messengers to time, 
the air contracts and the elementals unchain themselves as 
if driven by furies; the elements deposit their heavy-laden 
chemicals upon the lower strata of terra firm a, while the 
attractive forces change their regular course and flee from 
before the over-charged ether; all the messages of the in- 
telligences governing rock, plant, beast and man, re-echo 
throughout the vastness of Akarana until the magnitude 
thereof becomes so complex that the dividing line between 
cause and effect, time and space, grow indistinct, and ¥ 
the mind of man turns so bewildered that it is 
difficult to distinguish the voice of an angel from that of 
a demon. For this reason laws have become necessary, 
regulating the susceptible and sensitive mind to a degree 
wholesome to that of the law of correspondences, lest the 
propensities of a mind, swayed as readily as the cane 
within a whirlwind, would lose their balance, and their 
energies be carried into the unbridled state of uncertain- 
ties. In what a deplorable state and frame of mind thou 
and thy kin wouldst be if the consciousness and suscepti- 
bility of ethereal realms had followed you through the 
atmospheric to equally as great an extent as to incarnate 




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in human flesh. Such consciousness would have made 
thee unfit for this earth, and the designs intended for thee 
would have been wrecked. As it is, the susceptibility of 
the metaphysical has been retained and confined as are con- 
fined the material forces of a realm conducive to their own 
nature. Only at intervals thou art to be reminded that 
the tie that binds all the realms collectively unto one 
stupendous whole and thus the phenomenal in matter and 
the nounomenal in mind plays its orgies that all the phases 
of life may find solace and satisfaction. Tax not thy 
mind with things of realms beyond terra firma and keep 
in check thy thought waves. Follow the phenomenal only 
up to the borders of the nounomenal giving it the thought 
of the moment, and when out of reach to the senses, 
remember the task of your daily duty. In this world of 
matter thou wilt discover in the concrete what fills space 
in the abstract. In your daily walks learn to read the 
objects of sense in the same spirit as created and the in- 
telligences thereof shall draw the magic circle around thee, 
revealing in the language of the heavenly shrine the 
mysteries of creation, weaving about thee the veil of 
renouncement while passing in order the twelve zodiacal 
constellations, accompanied by Aldabahram to point the 
way over the Khinvat, that with safety thou mayest enter 
into communion with the Immortals in their incompar- 
able excellence and indescribable splendor, where the 
Will of the Lord God Mazda is the Law of Holiness, 
and Holiness is the Best of all Good. 



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AINYAHITA AND THE LORD'S ANOINTED 
CHAPTER I 

AINYAHITA witnessed the season's greatest pa- 
norama in the firmament and intently watched 
the scenes played about the dying sun, while 
vis-a-vis the terrifying tragedy of nature's 
phenomena the moon slowly rose from the 
battlefields below, Urvanika wiping her blood-stained 
countenance with a nearby lambcloud. 

2 Had it not been for her spotted dog Ainyahita would 
have fallen into the bounding rapids below, sealing the 
testimony of a tragedy with her life. 

3 The faithful dog clung to the aparently lifeless body 
until Ainyahita returned to consciousness. The scene 
witnessed sickened her heart, until she fainted. She re- 
alized in the movements of nature's panorama that another 
great soul of the Lord's Anointed suffered persecution, 
scourging and death at the hands of those who sit in 
authority and hold high places, considering everyone of 
their fellow-beings their inferiors, still using the latter for 
the furtherance of diabolical ends. 

4 Ainyahita addressed the Lord's Annointed saying: 
O, thou Lord's Anointed, who in company with all 
the Anointed Ones hast suffered much, tell me, if proper 
and in place, why must such horrible orgies be played on 
earth, when no one is benefitted by it and it by no 
means aids the progress of mankind? Why does not 
the Lord God prohibit these plays of indecency? 

5 The Lord's Anointed answered, and said: Ainya- 
hita thou reasonest well, but there are instances where 

(183) 




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even the Lord God Mazda is prohibited to use His powers, 
lest His own creations would suffer defeat. 

6 Said Ainyahita: Still I do not comprehend the need 
of horrifying scenes as those played in the midst of human 
society, when it is held that we are all the offspring of 
God and consequently equal, destined to lead a perfect 
life here on earth so as to reach the goal? 

7 Answered the Lord's Anointed: Ainyahita, thou 
speakest correctly, still thou art not to forget that in the 
sight of the great possibilities at the time of demonstration 
on the part of Our Lord God Mazda the greater part of 
the Intelligence separated itself from God as does the shaft 
of light separate from a comet. The Lord God Mazda 
remained in power, still He cannot afford the Intelligen- 
ces of Eternity to drift in the realms of substance, as it is 
impossible to use all substance advantageously as long as 
even only a small number of Intelligences roam un- 
systematically throughout the realms of creation. 

8. Said Ainyahita: 1 appreciate your patience in trying 
to show unto me the feasibility of a Plan of Redemption 
affecting the intelligences fallen from the first estate, but 
I can not fathom it why we should be drawn into sym- 
pathy with the contending forces, while here on earth. 

9. And the Anointed answered and said: Ainyahita, 
thou knowest only too well the great stupendous plan of 
Mazda and His Associates; thou knowest it that the 
magnitude of Intelligence and the vastness of Substance 
would have forever remained beyond consciousness and 
out of the compass of comprehension had it not been for 
manifestation and with it the opening up of a range of 
limitless possibilities. The entity of intelligence manifests 
through the innumerable stratas of substance until it 
reaches the crystalization of a microscopic state, possess- 
ing the properties of the macrocosmic realms, here on 

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earth to reveal the vastness of things by virtue of the 
exercise of concentrated powers and forces too colossal 
for the mind alone to comprehend, yet demonstrable 
throughout the realms of ether, showing the possibility 
of enjoying the immense treasures of Infinity within the 
single span of one life. Everywhere throughout space 
there is sublimity beyond measure but when minimized 
to a compass of sense and a particular radius of circum- 
ferencial comprehensiveness the most difficult com- 
plexities no longer perplex the thought even though con- 
fined to a planetary realm. The first creation proved too 
extensive and vast to allow the attributes of Mazda to 
manifest in matter, whereupon creations had to follow 
each other with rapidity, with each new step concentrating 
the powers of a former state so as to confine vastness of 
space to a single pivoting point and eternity to a twinkling 
of an eye. The Earth thus became the end of endeavors 
within the planetary concept and Nature the field of 
operations to further the developments of matter accord- 
ing to the designs of Infinite Thought and His innumer- 
able Associates that the perplexities of life's problems 
may come to a solution within the individual ego. 

CHAPTER II 

1. Thousands of clouds passed across the firmament 
until all seemed like a raging ocean, and equally as rapid 
thousands of ideas passed Ainyahita's mind. She felt that 
the asking of questions led man's mind from a maze into 
a labyrinth of problems. Her eyes filled with tears, 
Ainyahita said: O, thou Lord's Anointed, I realize the 
delicateness of family matters, and I shall ever regard it 
as a sacred covenant, never to pry into the affairs of 
others. Still I do not comprehend it, why we should 
suffer because of the misunderstanding in others? 



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2. The Lord's Anointed answered and said: Ainya- 
hita, suffering exists only where there is defeat. The 
Associates of Mazda are ever victorious even though at 
times they retreat. The executors of injustice on earth are 
the once fallen entities, now reclaimed and allowed to 
enter the Wheel of Chance, but owing to their shortcom- 
ings fall readily into delusion. As the Lord's Anointed, 
and in company with Saints on earth, yet ever in minority, 
we make an attempt to let our light so shine as to make 
visible by our modest ways the untarnished joys of a per- 
fect life, which to understand is beyond the deluded since 
they have not been engaged during the periods of creation. 
Our methods tantalize their uncultured hearts, and as our 
determination to live our pure life is an interference with 
their own unsatisfactory ways, which they admit, never- 
theless continue to pursue, they seek to cut short our 
days on earth that undisturbed they may grope in spiritual 
darkness, not knowing that their deeds only lengthen the 
paths of their transmigrating processes which they must 
enter, that step by step they may learn to appreciate every 
crumb of Truth. We must live the simple life to keep up 
the standard; they must reveal their true character under 
one form of government or another, one regime of society 
or another, that their entities may be spared when the 
Great Morning shall appear. Remember that the precious 
stone grows in value according to the number of cuts, 
and gold becomes precious only after it has been tried by 
fire. Sorrow not over the governing conditions of time, 
for however deplorable and appalling they may seem, 
remember, they are simply means unto the creation of 
greater good unto the greatest number, since there is no 
wrong, but that it shall be righted at sometime. 



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AINYAH1TA AND THE LORD OF LORDS 
CHAPTER I 



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1TH her hands resting in her lap, while 
Sanpu religiously bathed her feet, Ainya- 
hita's eyes slowly moved along the moun- 
tain range, contemplating upon Nature's 
products from the smallest objects of 
sense to that of its highest evolutionary accomplishment, 
even to that of man. The sobs and sighs, under which her 
upper chest labored heavily, betrayed the seriousness of 
her thought- waves; a teardrop, reflecting the import of 
a meditating mind, now and then released from the 
mirror of heavenly blue, furrowed its way over the rosy 
cheek grown firm with the advance of riper years. 

2. Which ever way her mind would wander, nothing 
but obstacles she would see, obstacles ever and anon 
checking man's progress, with each gain in the field of 
inventions, putting at stake his individual freedom and 
liberty, which alone insures to man the dividing line that 
separates him from the rest of creation, and makes life 
worth living. 

3. Ainyahita had learned her lessons early in life, and 
had only one longing desire in her heart: that her kind 
and kin, although still in their swaddling clothes when 
compared with the achievements of all the other existing 
races, be spared the drudgery of unprofitable experiences. 

4. In a tone, betraying a sympathetic heart, Ainya- 
hita spoke, saying: Thou Lord of Lords, whose com- 
mands affect the innummerable armies of Victorious 
Associates, reveal to me the unquestioned powers of our 










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Peace I may pursue my daily 
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humble intelligence has manifested upon these plains of 
warfare. 

5. As if touched by a magic wand the heavens turned 
ablaze, reflecting a color-display from the distant snow- 
capped mountains that would turn into ecstasy an ideally 
inclined mind. Vayu took advantage of Nature's grand 
panorama, leading his legions of virgin dancers upon 
ozone-laden air-currents quickening the weary hearts in 
the vales of tears, until every object in Nature grew into 
ecstatic felicity, convinced beyond all doubt that the Lord 
of Lords had made his appearance. 

6. Amidst the rapidly shifting scenes a shaft of light 
struck terra firma setting the molecules adancing, and a 
voice most tender was heard saying: Ainyahita, thou 
Pearl of Heaven and Diadem of the Earth, I return unto 
thee a compliment unto profit and gladly associate myself 
with thy noble thought, in as far as such an association 
can be of mutual benefit and in accordance to design. 

7. Encouraged at hearing such a friendly voice, Ainya- 
hita said: Then tell me, but do tell it to me rightly, why 
must I, and why must we, struggle in the realms of un- 
certainties, ever conscious of the fact that a great realm 
of ether divides the worlds keeping the dividing lines 
screened from before us, and a veil is quickly drawn before 
our eyes the moment we most innocently attempt to 
peep into the corners of the unrevealed heavens, or the 
moment we try to control a stray ray of the ever moving 
Thought in an attempt to learn of the Luminary the 
relationship of the Soul of the Universe to that of the 
Infinite? 

8. The Lord of Lords drew the brows into a frown until 
the very clouds, obediently following the law of corres- 



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pondences, collected into compactness, screening the rays 
of the Luminary from mortal sight, while a firm voice 
answered, and said: Ainyahita, thou art rather pointed 
in thy language, and thy criticism of the established order 
of things savors of bi-human experiences, contrary to the 
Laws of Divine Memory and the Order of Infinite 
Designs. Neither the Spirit of the Times nor the Asso- 
ciates of Mazda will permit themselves to associate with 
a soul expressing a language tainted with the mists of 
transgressors. The Lord God Mazda is Love itself, whose 
consuming flames convert even the useless into use- 
fulness. His designs are perfect as are perfect all His 
creations, and wherever there is the slightest deviation 
from the established scale of harmony; wherever there 
is a flaw in the objects of sense; wherever a creature falls 
short in measurements of perfection; wherever sin and 
degradation swing the sceptre of reign; there will be 
found the meddlesome hand of man, ever interfering 
with the established order, eager to wrest from the very 
Bosom of the Almighty the Firstborn, 1 and make unto 
himself inventions which avail him nothing and only 
lengthen the pathway of experiences, retarding emancipa- 
tion, while in the error of his ways he must ascend unsur- 
mountable heights of superstitions and wade through 
boundless depths of ignorance, until exhausted from the 
burdensome weight of a self-imposed task, created by his 
kind and kin, he returns to first principles, guiding his 
weary footsteps toward the Father's House of Plenty. ; 

9. Ainyahita listend attentively to every word and 
with deepest reverence engraved every thought-ray upon 
her heart, and humbly she said: O, thou Lord of Lords, 
count not unto thy memory the misconcept of a language 

IT Firstborn stands for Principle, the application whereof alone assuies 
salvation unto the world. 




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I have failed to master to an extent to be understood; 
let thy immeasurable Grace, accompanied by the un- 
bounded Love of the Lord God Mazda, outbalance the 
imperfections of inheritance and illumine my willing 
heart unto the Thought of Perfection that my mind may 
entertain the Good in all things, while my eyes be directed 
toward Paths of Betterment. 

10. The Lord of Lords spoke in a voice, greatly moved, 
saying: Ainyahita, neither the Lord God Mazda nor 
His innumerable Associates ever carry anything into 
their memory contrary to infinite designs. Whatever 
is of the product of the earth or of the planets, 
limited by time and season, enters not the design of 
future revelations; not even in the world of vision. 
We remember one another only as to perfection, for 
the Lord God Mazda is that Perfection. 

11. Gaining in courage, Ainyahita said: Since the 
Lord God Mazda is Absolute Perfection, and all things 
filling the vastness of space are His indisputable handi- 
work, is the mark of His Perfection to be found every 
where? 

12. The Lord of Lords affirmingly said: Everywhere, 
thou blessed Ainyahita; everywhere. 

13. Ainyahita interrogated, saying: But how can I, who 
am only a fraction of a spark of Infinite Intelligence, how 
may I ever liken myself unto Intelligence Infinite; I, who 
am so small in comparison to the greatness and vastness 
of the things of creation; I, who am too insignificant and 
limited to even fathom God, still less His Great Designs 
which have puzzled the minds of the very Elect for many 
ages? 

14. Answered the Lord of Lords: Ainyahita, never- 
theless thou knowest in the depth of thy pulsating heart, 
whence comes the Thought of Infinite Memory; thou 




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knowest only too well the Law of Correspondences 
and the Infinite relation of Intelligence. 

15. Humbly said Ainyahita: And if I know it in my 
heart would it not be considered assumpteous on my part 
to clothe it in human language? 

16. Said the Lord of Lords, instructingly: Ainyahita, 
who art the purest of the pure, and singled out from 
among the children of the Fair Race, and destined to re- 
veal the secrets of a Coming Race, even a Race Trans- 
parent, § listen to the words of the Spirit: In the sight of 
the Lord God Mazda all Intelligence is equal, and in that 
sense of equality endowments are to be attained that upon 
the realm of substance designs may be exercised, the 
result whereof may be divided with equal profit. Were 
it not for the Infinity of Intelligence, everywhere repond- 
ing to the pulsating cord of relationship, there would be 
no consciousness in existence. If the Lord God Mazda 
had to fashion and create every entity, what of the entity 
when return it should to the Bosom of the Father, having 
completed its Universal Round? All Intelligence is eter- 
nal and by virtue of its permeative nature has power to 
move upon the magnitude of Substance, inducing the 
latter to solidify in Space, bearing worlds upon worlds, 
conducive to the exercise of Intelligence, which forever 



§ Transparent Race, the Seventh Race which is to evolve out of the 
White Race by scientific blending. The Avestan people, owing- to their be- 
lief in Evolution, thoroughly versed in Anthropology and Ethnology, held 
that they were the Sixth or the White Race, having evolved from the Ma- 
layan or Yellow, preceded by the Dusk, the Green, the Brown, the Black, 
According to Avestan Science the Black man was the first to appear upon 
the earth. While every other Race was to remain confined to a particular 
continent or islands, the White Race was to follow the Course of the Sun 
that the increase of Light may call out the higher properties of man's 
mind and carry Civilization westward. Avestan also held that all those 
who faced the Sun in the attempt to meet Him, thus migrating in an east- 
erly direction became sunburnt, turning into the Copper-colored, of which 
the American Indian is the pioneer and must make way to the White man, 
who in turn prepares for the Coming or the Transparent Race. 



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retains its individual identity, however complex the machi- 
nations on the part of substance. Substance alone passes 
through the innumerable operations of magic illusions, 
repeatedly returning to its original state of inadequateness 
to prove its worthlessness, and prove its dependence upon 
the counsel of Infinite Intelligence, which Intelligence is 
I equally the same in thee as it is in the Lord God Mazda, 
* X i M differing only in as far as the Powers of Application 
y~Dj in the Field of Operation are concerned, a state retained 
by the Almighty and a right acknowledged unto Him by 
\m} u\fc| a ^ * ne Associations from the very Beginning of Time 
. jH and to be held sacred unto the Endlessness of Eternity. 

CHAPTER II 

1. Ainyahita bowed until her brows touched the very 
mantle of terra firma and re-adjusting her lithe body to 
an uprightness, betraying royal desent, she uttered these 
words, saying: O, thou Lord of Lords, 1 shall forever 
laud the Lord God Mazda, having revealed it unto me 
that even though I am but a Spark of the Heavenly 
Luminary 1 carry within the glume of my being the 
possibilities of Infinite accomplishments and that I am 
permitted to grow into the full parentage of the Lord 
God Mazda, to pass from Earth to Heaven, on and on, 
through eons of time, exercising the Infinite talents of 
the ever-unknowable to the senses; destined to be at one 
with Him and His innumerable Associates; to continue 
within His designs to fill Space with the endlessness of 
creations, and side by side enjoy the company of Him 
who is Our Lord God Mazda, forever and ever touching 
His Garment of Wisdom unto the understanding of all 
things, the end whereof remains hidden within the 
magnitude of His Divine Heart. What an unspeakable 

(192) 

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joy to my famished soul to have this day sealed my heart 
unto His and to follow His ever-guiding hand which has 
been vouchsafed to me beyond measure 

2. Ainyahita was fairly overcome with the flood of 
illumination and felt it advisable to arrest all breath- 
action, * for a time at least, that in so doing the current 
of her thought waves may be directed into channels less 
strenuous to a mind taxed to ecstasy. 

3. Resuming a relaxed position, with her knees bent 
to the ground, Ainyahita folded her hands, and with her 
eyes lifted far beyond the mountain tops, she imploringly 
said: O, thou ever luminous Lord of Lords; only one 
more boon I ask of the Lord God Mazda, and I shall for- 
ever laud Him through His creations; ever applying my 
talents unto the perpetuity of the Spark of Perfection 
contained within my heart, while by the application of 
my industrious hands a sacrifice of sweet-smelling incense 
shall be lighted even unto the end of days, that error 
may forever be banished from the society of man; yea, 

( propitiation and praise I shall bring in numberless bo- 
2* I ^j quets unto the Lord God Mazda, to prove my confidence; 
l*iL?l yea> I sria H ne ver grow weary, to offer up holy fires unto 
His name, the darting flames whereof shall enblazon the 
Heavens from the very rising of the Sun unto the sett- 
ing of the same. Grant me this one more boon, O 
Lord, and my heart shall forever be at ease. Grant it; 
yea, grant it to me, that at the sacrifice of greater possi- 
bilities and greater usefullness in Thy designs my spirit 
be permitted to remain upon the earth, that at an hour 



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* Gymnastics seem to characterize all the Oriental Schools, yet nowhere 
is to be found such a concise and simple method as among: the Avestan. 
Equal stress is laid upon body gymnastics to assure handsomeness and 
grace; lung - gymnastics to insure endurance and power; mental grymnas- 
tics to give intellect and spiritual gymnastics for the refinement of the 
human heart that true religion may be exercised. 



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of convenience I may cast, a ray of light into the heart of 
a struggling soul and by solace and comfort lead it to the 
portals of final emancipation; never interfering with the 
established designs, I may still be permitted, even though 
only from afar, to cast the searchlight X of my soul be- 
fore the weary wanderer through the abyss of uncertain- 
ties, pleading with him to follow the paths of righteous- 
ness; that I may be permitted to draw nearer and knock 
at the door of a heart hardened through untimely 
experiences and make an impression tender enough to 
turn his mind unto Thee, O, Lord God Mazda; yea, 
that I may be permitted to administer the leaves of 
healing unto those who have fallen a prey unto the 
cunning devices of adverse conditions; lift up all those 
who have run into the molochal hands of circumstances, 
and to counsel the needy and to assist all those who shall 
give the sign of distress; * to enter into the midst of 
struggle among my kind and kin, declaring and making 
Peace, until the Great Morning shall appear and the Race 
Transparent carry out the designs unto higher accomplish- 
ments and the last of God's witnesses on earth shall 
seal his testimony with his precious blood. 

4. All was silence, save for the rustle of fallen leaves 
breathed upon by Vat, and the moanful rumblings of the 
overflowing Sanpu, and the soft breezes of Vayu, who 
upon his wings of etheral transparency carried the 
memory of the Blessed Ainyahita, accompanied by the 
Spirit of the Times. 



In the original "fiery pillar"; similar to "pillar of fire' 



? Searchlight: 
in Exodus. 

* Sign of Distress. This and many more signs and tokens would show- 
that the Avestan were Mystic Shriners, Architectural and Accepted Masons. 
The Ritual and Rites of modern Masonry show great semblance to those of 
the Covenanters, Guides. Worshipers, Zarathushtrians, Parsis and other 
Schools of the Avestan people. 



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